b-o  \ 


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. 


HISTORY 

O    F 

REDEMPTION, 

ON     A     PLAN     ENTIRELY     ORIGINAL: 

EXHIBITING      THE 

GRADUAL     DISCOVERY     AND     ACCOMPLISHMENT     OF     THE 
DIVINE      PURPOSES 

IN       THE 

SALVATION     OF     MAN) 

INCLUDING     A     COMPREHENSIVE     VIEW    OF 

CHURCH       HISTORY, 

AND    THE    FULFILMENT    OF 

SCRIPTURE     PROPHECIES. 

BY    THE    LATE    REVEREND 

JONATHAN     EDWARDS, 

PRESIDENT  OF  THE  COLLEGE  OF  NEW  JERSEY. 
TO  WHICH  ARE  HOW  ADDED 


HISTORICAL,    CRITICAL,    AND  t  H  E  O  L  O  G  I  C  A  L, 

WITH        THE 

LIFE    AND     EXPERIENCE 

OF       THE       AUTHOR. 


Whofo  is  wife,  and  will  conjider  thefe  things,  even  theyjkall  under/land 
the  loving  kindnefs  of  the  LORD. Pfa.  cvii. 


N    E    W    -     Y    O     R     K: 

Printed  by  T.  and  J.  SWORDS,  for  the  Editor, 
M,DCC,XCIII. 


err 


ADVERTISEMENT 

To  the/r/2  American  Edition  of  EDWARDS's 
HISTORY  of  REDEMPTION,  wiih  Notes. 

JL  HE  following  edition  of  this  invaluable  work 
is  humbly  dedicated  to  the  patronage  of  the  Mini- 
fters  and  Churches  of  every  Chriftian  denomination 
throughout  thefe  United  States,  and  throughout  the 
world: — 

And  the  Editor  cannot  think  of  any  thing  better 
calculated  to  give  energy  to  the  reputation  which 
this  work  has  already  acquired;  or  to  quicken  the 
attention  of  the  Chriftian  world  to  the  careful  peru- 
fal  and  ftudy  of  it ;  than  to  fay — In  this  volume  the 
reader  will  find  a  full  and  well  authenticated  Journal 
of  the  Ark  of  God;  of  that  Ark  in  which  we  now 
fail,  and  on  which  we  depend  for  a  fafe  and  fpeedy 
paffage  to  glory. 

The  Ark,  by  Noah,  is  confidered  as  a  ftriking 
emblem — a  lively  figure  of  our  Lord  Jefus  Chrift, 
whilft  he  bears,  in  fafety,  from  generation  to  gene 
ration,  through  the  tempefts  of  time,  his  myflical 
body,  the  CHURCH. 

Perufmg  this  Hiftory  of  Redemption — this  Jour 
nal  of  the  Ark  of  God,  who  can  fail  to  admire  the 
wifdom  of  the  GREAT  MASTER-BUILDER  in  the 

A  2  original 

S22003 


iv         ADVERTISEMENT. 

original    defign — the    fteadinefs   of   his    hand — the 

{lability  of  the  purpofes  of  Heaven  in  the  regular 
courfe  of  this  MIGHTY  FABRIC  ! — Who,  but  muft 
be  aftoniflied  at  the  power  of  that  arm,  which,  not- 
xviihrtanding  the  tempefluous  weather  with  which 
the  Ark  has  been  aflailed — the  rocks  and  fhoals  to 
which  fhe  has  been  often  expofed — the  ignorance, 
contradiction  and  mutiny  of  thofe  to  whom,  under 
God,  its  navigation  has  been  committed; — and  laft 
of  all,  notwithstanding  the  unceafmg  machinations 
of  the  Prince  of  the  Power  of  the  Air,  who,  I  fay, 
but  mufl  be  aftoniflied,  and  admire  that  the  Ark 
flill  fails;  that  ftill  fhe  makes  good  her  ccurfe; — ftill, 
flie  receives  paflengers  for  the  HAVEN  of  Celeflial 
Glory! 

Though,  to  the  eye  of  unbelief,  the  Ark  may 
feem,  now,  to  be  involved  in  tempeftuous  weather, 
and  foon  to  be  foundered  through  the  probable  fai 
lure  of  borrowed  llrength;*  yet,  to  the  joy  of  the 
^ngei'o  there  are  thofe,  who,  looking  through  the 
mifts  of  human  or  infernal  jars,  do  hail  the  approach 
of  MILLENNIAL  DAY  ! 

On  the  Ocean  of  the  Millennium — the  foon  ap 
proaching  feventh-thoufand  years,  it  is  predicted, 

that 

*  It  is  a  remark,  not  unworthy  of  obfervation,  that  the  Gbrif- 
tisn  religion  has  never  had  opportunity  to  (hew  what  its  effects 
\v;>uld  be,  ur.fupported,  or  unoppofed  by  human  power — that  now, 
beginning  with  the  Civil  and  Religious  liberty  of  thefe  United 
States,  tiial  is  to  be  had;  whether,  depending  on  its  own  bafis,  it 
will  ;lancl  or  fall — whether  it  be  of  God,  or  whether  it  will  come 
to  nought. 

The  idea,  no  doubt,  may  be  of  ufe  to  thofe  who  are  fined — • 
<workt.rj  together  'with  God. 


ADVERTISEMENT.  v 

that  the  Ark  (hall  fafely  and  uninterruptedly  fail; 
and,  in  her  courfe  around  the  globe,  receive  a  thou- 
fand-fold  more  paifengers,  for  the  port  of  her  def- 
tiny,  than  have  ever,  before  this  period,  lived  upon 
the  earth: — that,  after  thefe  profperous  gales,  tem- 
pefts  fliall  arife,  as  the  lafl  efforts  of  expiring  Hell: — 
but  through  the  fkilful  management  of  him  who  fits 
at  helm,  no  danger  mall  be  fuftained;  but  fafety 
to  the  Ark,  and  vidtory  to  the  Zion  of  God,  mail 
welcome  the  invaluable  treafure  into  the  HAVEN  of 
Eternal  Reft  !— 

To  fupport  the  faith  of  the  called  of  God,  and 
to  quicken  the  exertions  of  thofe,  through  whofe 
management,  under  God,  the  Ark  now  fails,  is  the 
defign  of  the  publication  of  this  firft  American 
edition  of  Edwards's  Hiftory  of  Redemption,  with 
Notes. 

That  the  defign  may  meet  the  good  wimes  of  all 
friends  to  Zion,  and,  efpecially,  that  it  may  receive 
the  patronage  of  Heaven,  is  the  ardent  prayer  of  one, 
whofe  profeifed  ambition  it  is,  to  approve  himfelf  as 
an  induftrious  hewer  of  wood,  and  drawer  of  water, 
for  the  Church  of  God. 

DAVID    AUSTIN. 

Elizabeth-Town,") 
Dec.  i,  1793.  j 


PREFACE 


R      E      F      A       C      E 

To  the  FIRST  EDITION. 


I 


T  has  long  been  defired  by  the  friends  of  Mr. 
Edwards,  that  a  number  of  his  manufcripts  fhould 
be  publifhed  j  but  the  difadvantages  under  which  all 
pofthumous  publications  muft  necefTarily  appear,  and 
the  difficulty  of  getting  any  confiderable  work  printed 
in  this  infant  country  hitherto,  have  proved  fufficient 
obftacles  to  the  execution  of  fuch  a  propofal.  The 
firft  of  thefe  obflacles  made  me  doubt,  for  a  conli- 
derable  time  after  thefe  manufcripts  came  into  my 
hands,  whether  I  could,  confidently  with  that  regard 
which  I  owe  to  the  honour  of  fo  worthy  a  parent, 
fuffer  any  of  them  to  appear  in  the  world.  However, 
being  diffident  of  my  own  fentiments,  and  doubtful 
whether  I  were  not  over-jealous  in  this  matter,  I  de 
termined  to  fubmit  to  the  opinion  of  gentlemen  who 
are  friends  both  to  the  character  of  Mr.  Edwards  and 
to  the  caufe  of  truth.  The  confequence  was,  that 
they  gave  their  advice  for  publifhing  them. 

The  other  obflacle  was  removed  by  a  gentleman 
in  the  church  of  Scotland,  who  was  formerly  a  cor- 
refpondent  of  Mr.  Edwards.*  He  engaged  a  book- 
feller  to  undertake  the  work,  and  alfo  fignified  his 
defire  that  thefe  following  difcourfes  in  particular 
might  be  made  public. 

Mr. 

*  Dr.  ERSKINE,  of  Edinburgh. 


viii  PREFACE 

Mr.  Edwards  had  planned  a  body  of  divinity,  in  a 
new  method,  and  in  the  form  of  a  hiftory  ;  in  which 
he  was  firft  to  mew,  how  the  mofl  remarkable  events 
in  all  ages,  from  the  fall  to  the  prefent  times,  recorded 
in  facred  and  profane  hiilory,  were  adapted  to  pro 
mote  the  work  of  redemption ;  and  then  to  trace,  by 
the  light  of  fcripture-prophecy,  how  the  fame  work 
mould  be  yet  farther  carried  on  even  to  the  end  of 
the  world.  His  heart  was  fo  much  fet  on  executing 
this  plan,  that  he  was  confiderably  averfe  to  accept 
the  prefidentfhip  of  Prince-town  college,  left  the  du 
ties  of  that  office  mould  put  it  out  of  his  power. 

The  outlines  of  that  work  are  now  offered  to  the 
public,  as  contained  in  a  feries  of  fermons  preached 
at  Northampton  in  1739,*  without  any  view  to  pub 
lication.  On  that  account,  the  reader  cannot  rea- 
fonably  expect  all  that  from  them,  which  he  might 
juftly  have  expected,  had  they  been  written  with  fuch 
a  view,  and  prepared  by  the  Author's  own  hand  for 
the  prefs. 

As  to  elegance  of  compofition,  which  is  now 
efteemed  fo  eflential  to  all  publications,  it  is  well 
known  that  the  Author  did  not  make  that  his  chief 
fludy.  However,  his  other  writings,  though  defti- 
tute  of  the  ornaments  of  fine  language,  have,  it  feems, 
that  folid  merit  which  has  procured,  both  to  them- 
felves  and  to  him,  a  confiderable  reputation  in  the 
world,  and  with  many  an  high  efleem.  •  It  is  hoped 

that 

***  This  is  necefiary  to  be  remembered  by  the  reader,  in  order 
to  uaderftand  fome  chronological  obfcrvations  in  the  following 
work. 


TO    THE    FIRST    EDITION.       ix 

that  the  reader  will  find  in  thefe  difcourfes  many  traces 
of  plain  good  fenfe,  found  reafoning,  and  thorough 
knowledge  of  the  facred  oracles,  and  real  unfeigned 
piety :  and  that  as  the  plan  is  new,  and  many  of  the 
fentiments  uncommon,  they  may  afford  entertainment 
and  improvement  to  the  ingenious,  the  inquifitive, 
and  the  pious  reader ;  may  confirm  their  faith  in 
God's  government  of  the  world,  in  our  holy  Chriftian 
religion  in  general,  arid  in  many  of  its  peculiar  doc 
trines  ;  may  affift  in  ftudying  with  greater  pleafure 
and  advantage  the  hiftorical  and  prophetical  books  of 
fcripture  ;  and  excite  to  a  converfation  becoming  the 
gofpel. 

That  this  volume  may  produce  thefe  happy  effects 
in  all  who  mall  perufe  it,  is  the  hearty  defire  and 
prayer  of 

The  reader's  mofl  humble  fervant, 

JONATHAN  EDWARDS. 
New  Haven,  Feb.  25,  1773. 


B  ADVER, 


ADVERTISEMENT 

TO     THIS     EDITION. 

-L  HE  p1  ceding  Preface,  by  Dr.  JONATHAN  ED 
WARDS  of  Ne'.vHaven,  (fonof  PRESIDENTEDWARDS, 
and  Member  f  the  Connecticut  Society  of  Arts  and 
Sciences)  h;ij  fufficiently  apprized  the  reader  of  the 
nature  of  the  following  Work  j  we  have  only  to  add, 
that  the  original  papers,  being  remitted  to  Dr.  ER- 
SKINE,  were  by  him  reduced  from  the  form  of  Ser 
mons  to  that  of  a  Treatife,  and  publifhed  at  Edinburgh. 

Two  material  defects  were,  however,  complained 
of  in  that  edition :  Firft,  that  only  mere  hints  were 
ibmetimes  dropt  of  an  important  idea,  which  the 
Author  would  doubtlefs  have  enlarged  on,  had  he  pre 
pared  the  work  for  publication  :  and  fecondly,  that 
many  of  the  hiftorical  and  critical  obfervations  were 
not  fupported  with  proper  authorities,  which  in  pulpit 
difcourfes  would  have  been  impertinent,  but  became 
highly  neceffary  in  a  publication. 

For  thefe  defects  there  appeared  no  remedy,  but 
fupplying,  in  the  form  of  notes,  what,  probably  the 
Author  would  for  the  mod  part  have  inferted  in  the 
body  of  the  work. 

The  celebrity  of  the  Author,  from  whom  many  of 
the  notes  are  felected,  will  (tamp  them  with  fufficient 
credit :  for  the  others?  the  publifher  has  to  confefs  his 
obligations  to  Gentlemen,  whofe  names  he  would  be 
proud  to  mention  if  permitted. 

The  Life  and  Experience  of  the  Author?  the  Syllabus, 
General  Index?  Table  of  'Texii  explained,  and  other 
improvements  of  th:.,  Edition,  will,  it  is  hoped,  alfo 
contribute  to  render  it  more  generally  acceptable  and 
ufeful. 

LONDON, 

DEC.  27,  i;S8. 

AUTHORS 


AUTHORS  cited  in  the  following  Work. 


Addilbn. 

Ainfworth. 

Allen,  Dr. 

Allix,  Dr. 

Bacon,   Lord. 

Barnabas,   St. 

Baxter,  R. 

Bede. 

Bennett,  B. 

Bingham. 

Blackwell. 

Blair,  Dr. 

Burnett,  Dr. 

Calvin. 

Cave,  Dr. 

Celfus. 

Claude. 

Clemens  Roman. 

Cofms,  Bp. 

Cruden. 

De  Laune. 

De  Lolme. 

Diodorus. 

Dryden. 

Dupin. 

Edwards,  Pref. 

Elie/.er. 

Eufebius. 

Fergufon. 

Findlay. 

Flavel. 

Fox. 

Faulke,   Dr. 

Fuller,  Dr. 

Geddes,  Dr. 


Gerundenfis. 

Geffner. 

Gibbon,  E. 

Gill,  Dr. 

Glynn,  Dr. 

Gruterus. 

Guife,  Dr. 

Hammond,  Dr. 

Heidegger. 

Harris,  Dr. 

Helvicus. 

Henry,  M. 

Herodotus. 

Hervey. 

Homer. 

Howe. 

Hurd,  Bp. 

Hunter,  Dr.  H, 

Hutchinfon,  J. 

jamblicus. 

Jarchi. 

Jenyns,  Soame. 

Ignatius,   St. 

Jofephus. 

Juftin  Martyr. 

Kennett. 

Kimchi. 

La6lantius. 

Lardner. 

Le  Pluche,  Abbe. 

Le  Clerc. 

Levi. 

Lightfoot,  Dr. 

Lipfms. 

Locke. 


(      xii      ) 


Lowman. 

Lovyth,  Bp. 

M'Ewen. 

Maimonides. 

Mather. 

Mede. 

Menachem. 

Michaelis. 

Middleton,  Dr. 

Milton. 

Moore,  Dr. 

Newcome,  Bp. 

Newton,  Sir  Ifaac. 

BP. 

Mr. 

Owen,  Dr. 

Parkhurft. 

Patrick,  Bp. 

Pearfon,  Bp.     ' 

Pike. 

Platina. 

Pliny. 

Plutarch. 

Pope,  A. 

Prideaux,  Dr, 

Poole. 

Potter,  Abp., 

Rapin. 

Reader. 

Reinerus. 

Robinfon,  R. 

RoJlin. 


Roufieau. 
Rowe,  Mrs. 
Saurin. 
Schindler. 
Scott,  Dr. 
Serces. 
Shakefpearc. 
Sherlock,  Bp. 
Shuckford,  Dr, 
South,  Dr. 
Stackhoufe. 
Tacitus. 
Targums. 
Taylor,  J. 
Tertullian. 
Thuanus. 
Tacitus. 
Tennifon,  Abp. 
Toplady. 
Turner,  D. 
Tertullian. 
Virgil. 

Univerfal  Hi/}. 
Watts,  Dr. 
Warburton,  Bp. 
Ward,  Dr. 
Whitby,  Dr. 
Whitficld. 
Winter,  R. 
Wolfius. 
Young,  A. 
Dr.  E. 


THE 


OF      THE      REVEREND 


JONATHAN    EDWARDS, 


B 


IOGRAPHY  is  confeffedly  a  very  agreeable  ftudy, 
and  when  eminent  and  good  men  are  the  fubjeih  of  it, 
no  lefs  inftru6tive  and  improving.  We  contemplate 
with  pleafure  thofe  who  have  attained  degrees  of  virtue  or 
knowledge  which  ourfelves  are  feeking;  and  there  is  a 
voice  in  a6ts  of  piety  and  benevolence,  like  that  of  the 
Redeemer,  '  Go  thou  and  do  likewife  :'  but  CHRISTIAN 
BIOGRAPHY  has  another  end  in  view;  we  are  taught  to 
confider  believers  as  '  The  workmanfhip  of  Chrift  Jefus, 
;  created  anew  unto  good  works :'  and  certainly  the  freenefs 
and  power  of  divine  grace  are  no  lefs  confpicuous  in  thefe, 
than  are  the  other  attributes  of  Deity  in  the  works  of  na 
ture  and  providence.  Or,  to  borrow  another  metaphor 
of  infpiration,  they  are  the  living  Epiftles  of  Jefus 
Chrift,  and  have  thefe  particular  advantages  over  thofe 
infcribed  with  ink  and  pen,  that  they  are  both  more 
durable  and  more  legible— they  are  living  and  as  durable 
as  eternal  life  ;  they  are  «  feen  and  read  of  all  men  :'  for 
the  moft  illiterate  can  read  the  language  of  a  holy  life, 
though  they  may  not  be  able  to  read  a  line  or  a  letter  of  the 
infpired  volume. 

PRESIDENT  EDWARDS,  the  author  of  the  enfuing  Hii- 
tory,  was  one  of  the  wifeft,  beft,  and  moft  ufeful  preachers 

*      "  this 


4  THE     LIFE     OF     THE 

this  age  has  produced  ;  his  writings  exhibit  a  remarkable 
ftrength  of  intellect  ;  the  perfpicuity  of  thought  and  depth 
of  penetration  difcovered  in  his  vindication  of  the  great 
dodtrines  of  Chriftianity,  prove  him  to  he  a  good  fcholar, 
a  bright  genius,  and  a  great  divine. 

This  learned  and  moft  excellent  man  was  born  at  Wind- 
for,  in  the  province  of  Connecticut,  October  ^th,  1703; 
was  entered  at  Yale  College  in  1716,  and  made  bachelor 
of  arts  in  1720,  before  he  was  feventeen  years  of  age.  His 
mental  powers  opened  themfelves  fo  early  and  fo  vigoroufly, 
that  he  read  Locke's  Eflay  upon  Human  Understanding 
with  uncommon  delight  at  thirteen  years  of  age  :  even  at 
that  period  difcovering  a  depth,  folidity,  and  penetration 
of  mind,  which  found  nothing  fo  pleafant  to  itfclf  as  the 
exercife  of  its  own  powers. 

He  lived  at  college  near  two  years  after  taking  this  firft 
degree,  preparing  himfelf,  principally,  for  the  facred  func 
tion.  After  pailing  the  ufual  trials,  he  was  licenfed,  ac 
cording  to  the  cuftom  of  the  college  and  the  form  of  religion 
in  the  province,  to  preach  the  golpel  as  a  candidate. 

In  Anguft  1722,  he  received  a  call  to  preach  to  the 
Englifh  Prefbyterians  at  New  York,  where  he  continued 
with  approbation  above  eight  months.  This  fociety  was 
then  too  fmall  to  maintain  a  minifter;  and  therefore,  in 
the  fpring  of  the  year  1723,  he  returned  to  his  father's 
houfe  in  Connecticut,  where,  during  the  following  fum- 
rner,  he  followed  his  ftudies  with  the  clofeft  application. 
It  appears,  however,  that  he  had  a  deep  fenfe  of  the 
chriftian  and  minifterial  profeffion  upon  his  mind  during 
his  abode  at  New  York,  that  the  people  he  watched  over 
became  very  dear  to  him,  and  that  he  left  them  at  laft  with 
great  regret. 

In  the  fpring  of  the  year  1724,  having  taken  his 
mafter's  degree  in  the  year  before,  he  was  chofen  tutor 
of  Yale  College,  and  he  followed  this  duty  above  two 
years.  It  muft  be  owned,  that  this  was  an  engagement 
of  great  confequencc  for  a  young  man  of  twenty-one, 
who,  by  his  early  introduction  into  the  miniftry,  and 
other  avocations,  could  not  have  found  too  many  oppor 
tunities 


REV.    JONATHAN    EDWARDS.  5 

tunities  for  his  own  improvement;  but  the  ftrength  of 
his  mind  overcame  what  are  ufually  infuperable  difficul 
ties  in  the  way  of  the  generality  ;  and  perhaps  his  genius 
a&ed  more  forcibly  from  its  not  being  confined  with  aca 
demical  fetters,  which  elevated  geniufes  can  feldom  en 
dure. 

In  September,  1726,  he  refigned  his  tutorihip,  in  con- 
fequence  of  the  invitation  of  the  people  at  Northampton, 
in  Connecticut,  for  affiftance  to  his  mother's  father,  Mr. 
Srocldard,  who  was  the  fettled  minitter  of  the  town. 
He  was  ordained  colleague  on  the  i5th  of  February, 
1727,  in  the  twenty-fourth  year  of  his  age,  and  conti 
nued  in  the  minifterial  fervice  there  till  the  22d  of  June, 
I75°'  when  h£  was  difmifled  for  attempting  to  reform 
the  church. 

What  feems  at  firft  to  have  rendered  Mr.  Edwards 
an  obje6l  of  hatred,  was  a  circumftance,  which  ihould 
have  made  him,  and  certainly  would,  among  peribris  tru 
ly  religious,  an  object  of  love.  Some  young  perfons  of 
his  flock  had  procured  fome  obfcene  publications,  which 
they  commented  upon  among  themfelves  for  their  own 
proficiency  in  lafcivioufnefs,  and  propagated,  with  the 
ufual  decency  of  fuch  perfons,  for  the  infection  of  others. 
This  came  in  a  fhort  time  to  Mr.  Edwards's  ears;  and 
therefore  taking  occafion  after  a  fernion  upon  Heb.  xii. 
15,  16.  preached  for  the  pu~pcfe,  to  call  the  leading 
members  of  his  charge  together,  he  informed  them  of 
what  he  had  heard,  and  procured  a  confent  that  the 
matter  ihould  be  examined.  A  committee  was  appoint 
ed  for  this  purpofe,  and  to  aflift  the  pallor.  When  this 
was  done,  Mr.  Edwards  appointed  a  time  of  meeting; 
and  then  read  a  lift  of  the  names  of  young  perfons,  ac- 
cufmg  and  accufed,  without  fpecifying  under  which  pre 
dicament  they  ftood,  who  were  defired  to  come  together  at 
his  houfe. 

Upon  the  declaration  of  names,  it  appeared  that  al- 
moft  all  the  families  in  the  town  had  fome  relation  or 
other  concerned  in  the  matter :  and  therefore  a  great 
number  of  the  heads  of  families  not  only  altered  their 

minds 


6  THE    LIFE    OF    THE 

minds  about  examination,  but  declared,  that  their  chil 
dren,  &c.  ihould  not  be  called  to  account  for  fuch  things 
as  thefe.  The  town  was  immediately  in  a  blaze:  and  this 
fo  ftrengthened  the  hands,  or  hardened  the  faces  of  the 
guilty,  that  they  fet  their  Paftor  at  defiance  with  the  greateft 
infolence  and  contempt. 

Thus  Mr.  Edwards's  hands  were  weakened  ;  and  we 
are  told,  that  he  afterwards  had  but  little  fuccefs  in  his 
miniftry  ;  but,  on  the  contrary,  that  fecurity  and  carnality 
much  increafed  among  his  people,  and  the  youth  in  parti 
cular  became  more  wanton  and  difiblute. 

All  this  paved  the  way  for  fomething  more.  It  had 
been  a  ftanding  opinion  among  this  people  for  fome  time, 
countenanced  alfo  by  their  late  paftor,  "  That  uncon 
verted  perfons,"  known  to  be  fuch  by  the  ungodlinefs  of 
their  lives,  or  their  ignorance  of  divine  truth,  "had  not- 
w t th (landing  a  right  in  the  fight  of  God  to  the  facrament 
of  the  Lord's  fupper  ;  and  that,  therefore,  it  was  their 
duty  to  partake  of  it,  even  though  they  had  no  appear 
ance  of  the  grace  and  holincfs,  which  the  gofpel  ftates 
to  be  infeparable  from  true  believers.  It  was  fuffi- 
cient  if  they  were  outward  and  \  ilible  members ;  fo 
that  th&y-,-  who  realiy  rejected  Jefus  Chrift,  and  difliked 
the  gofpel-way  of  falvation  in  their  hearts,  and  knew 
that  this  was  true  of  themfelves,  might  (inconceivable 
as  it  appears)  make  the  profeffion  without  lying  and 
hypocrify." 

To  the  common  inconveniences  always  attending  a 
national  church,  where  it  is  impoflible  to  examine  every 
man's  profeiiion,  or  to  keep  him  from  difgracing  it,  here 
is  an  addition  becoming  the  difciples  of  Ignatius  of  Loyola, 
by  which  men  may  be  hypocrites  without  the  guilt  of  hy 
pocrify,  and  lyars  without  the  imputation  of  fin.  A 
convenient  fort  of  principle  indeed  to  men  of  a  certain 
caft  ;  but  by  no  means  to  thofe,  who  are  never  to  forget, 
that  '  Fornication  and  all  unclcannefs,  rilthinefs,  or  foolifh 
'  talking,  fhould  not  be  even  named  amongft  them,  as  be- 
'  cometh  faints.'  [  See  Eph.  v.  3--- 7.] 

*  Mr 


REV.    JONATHAN    EDWARDS.  7 

Mr.  Edwards  had  long  been  uneafy  upon  the  preva 
lence  of  this  principle,  (one  of  the  moft  ftrange  that  ever 
any  church  of  Chriir.  avowed)  and  upon  his  own  yield 
ing  to  the  example  of  his  predeceflbr  and  to  a  practice 
fettled  before  he  came  thither.  His  doubts  and  uneail- 
nefs,  as  might  be  expected  from  fo  good  a  man,  increafed 
upon  him,  and  drove  him  at  length  to  a  "thorough  in- 
veftigation  of  the  fubjecl: ;  the  refult  of  which  was  a  clear 
conviction  of  the  error,  and  a  firm  determination  to  ex- 
pofe  it.  He  was  convinced,  that  "  To  be  a  vljlble  Chrif- 
tian  was  to  put  on  the  appearance  of  a  real  one  ;  that  the 
profeffion  of  chriib'anity  was  a  profeffion  of  that,  in  which 
real  chriftianity  confifts ;"  and  that,  therefore,  as  the 
Lord's  fupper  was  intended  for  real  Chriftians,  none  ought 
to  come  to  it,  who  were  not  at  leaft  profeflbrs  of  real 
chriflianity,  and  to  whom  no  imputation  of  allowed  ungod- 
liuefs  could  juftly  be  made. 

The  declaration  of  his  mind  upon  this  head,  among 
fuch  a  kind  of  men,  raifed  an*  immediate  clamour,  and 
put  the  town  into  as  great  a  ferment  as  the  preaching  of 
an  holy  apoftle  had  long  before  occafioned  at  Epiiefus. 
They  were  all  in  an  uproar  :  and  *  Difmifs  him,  difmifs 
'  him,'  was  the  univerfal  cry  of  men,  women,  and  elders. 
He  had  touched  a  favourite  fin,  and  a  favourite  principle 
which  protected  it :  and  (what  was  a  very  great  truth, 
though  not  in  their  fenfe  of  it)  he  was  no  longer  fit  to  be 
their  paftor.  He  attempted  to  reafon  with  them  calmly  ; 
but  it  was  oppofing  his  breath  to  the  winds,  the  general  cry 
was  to  have  him  difmifled. 

Mr.  Edwards,  when  they  would  not  hear  him,  wifhed 
to  refer  the  matter  to  fome  neighbouring  minifters  ;  but 
this  being  rejected,  he  attempted  to  difcufs  the  matter  in 
a  courfe  of  lectures,  which  he  began  for  the  purpofe  ;  but 
although  numbers  came  from  the  adjoining  parts,  very 
few  ot  his  own  congregation  would  attend.  So  intoxicat- 

O         D 

ing  is  the  nature  of  human  prejudice,  when  once  indulged, 
that  men  will  rather  renounce  their  reafon  than  refume  their 
temper. 

C  •  He 


8  THELIFEOFTHE 

He  ufed  all  means  in  his  power  to  reduce  them  at 
leaft  to  a  calm,  if  not  a  charitable,  temper  ;  to  hear  and 
weigh,  with  a  little  attention,  what  he  had  to  fay  for 
himfelf;  and  not  to  condemn  him,  were  it  only  for 
their  own  fakes,  without  fome  fhadow  of  a  reafon !  But 
his  meeknefs  and  modefty  were  treated  as  conceffions 
againft  himfelf,  and  only  raifed  the  infolence  and  fury 
of  his  adversaries,  inftead  of  foftening  them  into  peace. 
Nothing  would  ferve  their  turn  (how  plainly  foever 
againft  their  fpiritual  and  real  intereft)  but  an  abfolute 
leparation. 

Mr.  Edwards,  finding  all  methods  ineffe&ual  to  re- 
ftrain  the  torrent  of  viruknce,  {lander,  and  falihood 
rolling  upon  him,  at  length  yielded  to  the  artifice  of 
thefe  men  inTpacking  a  council,  compofed  chiefly  of  their 
own  friends ;  fhefe,  after  fome  unavailing  attempts  for  a 
reconciliation,  paffed  a  refolve,  by  the  majority  of  one 
voice  only,  to  this  effect,  That  it  was  expedient  that 
the  paftoral  relation  between  Mr.  Edwards  and  his  church 
fhould  be  difTolved,  if  they  perfiftcd  in  requiring  it.  This 
being  reported  to  the  people,  they  immediately  voted  his 
difmiflion  by  a  majority  of  two  hundred  againft  twenty,  and 
he  was  accordingly  difmiffed  June  22,  1750. 

Thus  had  thefe  people  the  infamy  of  endeavouring 
to  ruin  the  moft  able  and  celebrated  divine,  who  hath 
as  yet  been  born  in  America.  But  they  knew  not  their 
own  mercies ;  fuch  a  man  as  Mr.  Edwards  would  im 
part  honour  to  any  country  or  profeffion,  and  be  readily 
embraced  by  the  wife  and  good  in  all.  The  few  abhor- 
rers  of  this  atrocious  a  61  entered  an  lUnavailing  proteft 
againft  *it.  The  good  man,  fhocked  rather  for  his  ene 
mies  than  for  himfelf,  preached  a  moft  folemn  and  af 
fecting  farewell  difcourfe,  which  was  afterwards  publifh- 
ed,  on  2  Cor.  i.  4.  on  which  he  raifed  this  doctrine, 
"  That  minifters,  and  the  people  who  have  been  under  their 
care,  muft  meet  one  another  at  the  tribunal  of  Chrift." 
The  malice  of  his  enemies  did  not  ftop  here  ;  for  when 
at  tinies  there  was  no  preacher  to  fupply  the  pulpit,  he 
<heerfu!ly  gave  them  his  fervice,  rather  than  it  mould  be 

empty. 


REV.   JONATHAN   EDWARDS.  9 

empty.  This  kindnefs,  which  would  have  conciliated 
more  ingenuous  minds,  only  increafed  the  unhappy  flame 
kindled  in  theirs,  infomuch  that  they  called  the  town  to 
gether  and  voted  that  he  fhould  preach  among  them  no 
more.  And  fo  they  frequently  went  without  preaching, 
rather  than  have  the  free  miniftrations  of  a  man,  of  whom 
the  world  itfclf  zvas  not  worthy. 

Thus  ended  his  fervice  of  near  four-and-twenty  years 
to  an  undifcerning  and  ungrateful  people,  who  had  been 
much  upon  his  heart,  and  for  whom  he  had  always  ex- 
preffed  a  very  tender  concern.  "  For  their  good  he  was 
always  writing,  contriving,  and  labouring  ;  for  them  he 
had  poured  out  ten  thoufand  fervent  prayers ;  and  in  their 
welfare  he  had  rejoiced  as  one  that  findeth  great  fpoil." 
Yet  all  their  deteftable  conduct  did  not  alter  the  frame 
of  his  mind.  "  He  was  calm,  fedate  and  humble  under 
the  moft  injurious  treatment;  his  refolution  and  con 
duit  in  the  whole  affair  were  wonderful,  and  cannot 
be  fet  in  fo  beautiful  and  affecting  a  light  by  any  de- 
fcription,  as  they  appeared  in  to  his  friends  who  were  eye- 
witneffes." 

This  incomparable  man  was  now  in  the  decline  of 
life,  with  little  or  no  income  befides  his  flipend  :  and 
this  throws  the  greateft  light  upon  his  faithfulnefs  and 
fincerity :  nor  had  he  any  view  of  fupport  from  another 
appointment ;  for  he  knew  not  how  far  the  malice  of  his 
people  might  extend  to  prevent  it,  or  the  prejudice  of  his 
difmifllon  operate  againft  him  elfewhere:  neither  was  he 
capable  (alas,  what  pity  he  ihould  be  driven  to  think  of 
it !)  to  take  up  any  other  bufmefs  for  a  fupport.  Thus 
poverty  and  difgrace  were  before  him.  But  he  knew  that 
he  had  a  good  Mafter.  He  had  divine  comfort  in  his  foul ; 
and  in  a  mort  time  Providence  provided  for  both  him  and 
his  family. 

Afliamed  of  this    unparalleled   bafenefs    to   fo    excel 
lent   a    man,    his  friends,    or  rather  the  friends  of   god- 
lineis,  adminiftered  to  his   relief:    and  he   was  foon  after 
appointed  to  the  miflion  at  Stockbridge ;    but  not  before 
»  C  2  fome 


jo  THE    LIFE     OF    THE 

fome  other  infolent  and  bitter  attempts  had  been  madt 
to  ruin  his  reputation,  as  well  as  to  deprive  him  of 
bread. 

It  may   not  be  improper  here  to  add,  that  one  of  the 
ringleaders   in  this   iniquitous  bufmefs  was  fo  ftung  with 
his  conduct  towards   Mr.   Edwards,    that   he   afterwards 
made   a  public   confeffion  of  his   guilt,  in  a  letter  to  the 
Rev.  Mr.  Hall,  of  Sutton,  which  letter,  after  having  enu 
merated  the  particulars  of  his  oppofition  to  that  good  man, 
concludes  thus,  "  In  thefe  inftances,   Sir,  of  my  conduct, 
and  others   (to  which  you  was  not  privy)   in  the  courfe 
of  that  moft    melancholy  contention  with  Mr.  Edwards, 
wherein   I   now  fee  that  I   was  very  much  influenced  by 
vaft  pride,    felf-fufficiency,    ambition,    and   vanity,  I   ap 
pear    to    myfelf    vile ;     and    doubtlefs    much   more   fo   to 
others    who    are    more     impartial  ;     and    do,     in    the    re 
view  thereof,    abhor    myfelf,    and  repent  forely :    and  if 
my   own   heart  condemns    me,    it  behoves   me    folemnly 
to     remember,      that    God    is   greater,     and    knowcth.   all 
things  ;  and   I  hereby  own,    Sir,  that  fuch   treatment  of 
Mr.    Edwards,    as   is   herein   before  mentioned,    wherein 
I   was    fo  deeply  concerned  and  adtive,  was  particularly 
and   very  aggravatedly   iinful    and   ungrateful  in  me,  be- 
caufe   I    was  not   only   under    the  common  obligations  of 
each  individual    of   the  fociety    to  him,  as  a    moft   able, 
diligent,    and    faithful   paftor ;    but   I   had   alfo    received 
many  inftances  of   his    tendernefs,    goodnefs,  and    gene- 
rofity   to  me,    as   a  young  kintman,    whom  he  was   dif- 
pofed  to  treat  in   a  moft   friendly  manner.     Indeed,   Sir, 
I  muft  own,  that  by   my  condu6l  in  confulting   and  act 
ing  againft   Mr.    Edwards,  within  the   time  of  our  moft 
unhappy    difputes   with  him,  and  efpecially  in  and  about 
thr.t   abominable  remonftrance,  I  have  fo   far  fymbolized 
with  Balaam,  Ahithophel,    and    Judas,    that    I   am    con 
founded  and  filled   with  terror   oftentimes  when  I  attend 
to   the  moft    painful    fimilitude.      And    I    freely    confefs, 
that    on    account    of   my    conduct    above    mentioned,     I 
have  the  greateft    reafon  to   tremble  at  thofe  moft  folemn 
and   awful  words  of  cur  Saviour,    Matt,    xviii.    6.    and 

thofe 


REV.    JONATHAN    EDWARDS.  n 

.liofe  in  Luke  xth,  at  the  i6th:  And  I  am  moft  forely 
fenfible  that  -nothing  but  that  infinite  grace  and  mercy, 
which  faved  fome  of  the  betrayers  and  murderers  of  our 
blefTed  Lord  and  the  pcrfecutors  of  his  martyrs,  can. 
pardon  me  :  in  which  alone  I  hope  for  pardon,  for  the 
fake  of  Chrift,  whofe  blood  (bleffed  be  God)  cleanfeth 
from  all  fin.  And  I  moft  heartily  wilh  and  pray,  that 
the  town  and  church  of  Northampton  would  ferioufly 
and  carefully  examine  whether  they  have  not  abundant 
caufc  to  judge,  that  they  are  now  lying  under  great  guilt 
in  the  fight  of  God ;  and  whether  thofe  of  us,  who 
were  concerned  in  that  moft  awful  contention  with  Mr. 
Edwards,  can  ever  more  reafonably  expe£t  God's  favour 
and  blefling,  until  our  eyes  are  opened,  and  we  become 
thoroughly  convinced  that  we  have  greatly  provoked  the 
moft  High,  and  been  injurious  to  one  of  the  beft  of 
men  ;  and  until  we  (hall  be  thoroughly  convinced  that 
we  have  dreadfully  perfecuted  Chrift  by  perfecuting  and 
vexing  that  juft  man  and  fervant  of  Chrift  ;-,  until  we 
fhall  be  humble  as  in  the  duft  therefore,  and  till  we 
openly  in  full  terms,  and  without  baulking  the  matter, 
confefs  the  fame  before  the  world,  and  moft  humbly  and 
earneftly  feek  forgivenefs  of  God,  and  do  what  we  can 
to  honour  the  memory  of  Mr.  Edwards,  and  clear  it 
of  all  the  afperfions  which  are  unjuftly  caft  upon  him  ; 
fmce  God  has  been  pleafed  to  put  it  beyond  our  power 
to  afk  his  forgivenefs.  Such  terms  I  am  perfuaded  the 
great  and  righteous  God  will  hold  us  to,  and  that  it  will 
be  in  vain  for  us  to  hope  to  efcape  with  impunity  in  any 
other  way.  This  I  am  convinced  of  with  regard  to  my- 
felf,  and  this  way  I  moft  folemnly  propofe  to  take  to 
my  felt"  (if  God  in  his  mercy  fhall  give  me  opportu 
nity)  that  fo  by  making  free  confemon  to  God  and  man 
of  my  fin  and  guilt,  and  publickly  taking  fhame  to  i^y- 
felf  therefore,  I  may  give  glory  to  the  God  of  Ifrael, 
and  do  what  in  me  lies,  to  clear  the  memory  of  that  ve 
nerable  man  from  the  wrongs  and  injuries  I  was  fo  ac 
tive  in  bringing  on  his  reputation  and  character  ;  and  I 

thank 


iz  THE    LIFE    OF    THE 

thank  God  that  he  has  been  pleafed  to  fpare  my  life  and  op 
portunity  therefore  to  this  time,  and  am  forry  that  I  have 
delayed  the  affair  fo  long.", 

Mr.  Edwards,  who  was  able  to  fhine  in  the  feats  of 
learning,  and  fome  time  hence  was  called  to  prefide  over 
one,  was  now  delegated-  to  the  inftruftion  of  favage  In 
dians  at  Stockbridge.  This  place  is  in  the  weftern  part 
of  Maflachufetts  Bay,  and  about  fix  miles  from  Mr. 
Edvvards's  former  refidence  at  Northampton.  He  was 
fixed  here  on  the  8th  of  Augiut,  1751  ;  and  here  he  con 
tinued  his  labours,  in  more  peace  and  quietnefs  than  he 
had  ever  known  before,  for  fix  years.  In  this  interval, 
though  much  in  years,  he  made  greater  attainments  in 
knowledge,  and  wrote  more  for  the  church  of  God,  than 
he  had  ever  been  able  to  do,  within  the  fame  fpace  of  time, 
during  the  former  part  of  his  life.  In  this  retirement,  he 
compofed  his  deepeft  and  moft  valuable  works  ;  fo  that 
when,  in  his  own  judgment,  as  well  as  that  of  others,  his 
ufefulnefs  feemed  to  be  cut  off,  he  found  greater  opportu 
nities  of  fervice  than  ever.  A  pleafmg  calm,  after  fo  grie 
vous  a  ftorm,  to  his  troubled  mind  ! 

On  the  death  of  Mr.  Aaron  Burr,  prefident  of  New 
Jerfey  College,  which  was  on  the  24th  of  September, 
1757,  the  truflees  of  that  feminary  unfolicited  chofe 
Mr.  Edwards  to  fucceed  him  :  but  our  excellent  author 
was  with  difficulty  prevailed  upon  to  accept  it ;  modeftly 
alledging  his  own  infufficiency,  ill  health,  and  difufe  to 
that  kind  of  life.  At  length,  upon  the  arguments  and 
perfuafions  of  his  brethren  in  the  miniftry,  he  accepted 
of  this  prefidency,  and  went  from  Stockbridge  to  Prince 
Town  in  January,  1758.  But  the  end  of  his  labours 
was  approaching ;  he  had  only  preached  two  or  three  fer- 
mons,  and  had  not  entered  fully  upon  the  duties  of  his 
new  office,  when  he  was  called  to  glory.  The  Imall 
pox,  which  has  always  been  unufually  fatal  in  America, 
had  infected  Prince  Town,  which  induced  the  phyfician 
of  the  place  to  advife  him  to  be  inoculated,  with  the 
confent  of  the  corporation.  Accordingly  he  was  inocu 
lated 


REV.   JONATHAN   EDWARDS.  13 

Inted  on  the  i3th  of  February,  and  his  diforder  at  firft 
feemed  to  be  favourable;  but  a  fever  coming  on,  and  the 
puftuleslaying  much  in  his  throat,  noproper  medicines  could 
be  adminiitered,  and  therefore  the  violence  of  it  raged,  till 
it  put  an  end  to  his  ufeful  life,  on  the  22d  of  March,  1 758, 
in  the  fifty-fifth  year  of  his  age. 

When  he  was  fenfible  that  death  was  approaching,  he 
called  his  daughter  (who  was  the  only  part  of  his  family 
which  had  yet  removed  with  him,)  and  addreffed  her  in 
the  following  words:  ' -Dear  Lucy,  it  feems  to  me  to  be 
'  the  will  of  God,  that  I  muft  ihortly  leave  you  :•  there- 
'  fore,  give  my  kindeft  love  to  my  dear  wife,  and  tell  her, 

*  that  the  uncommon  union,   which  has  fo  long  fubfifted 

*  between  us,  has  been  of  fuch  a  nature,  as  I  truft  is  fpi- 
'  ritual,    and  therefore  will   continue  for  ever.      I  hope 
'  flie  will  be  fupported  under  fo  great  a  trial,  and  fubmit 

*  cheerfully  to  the  will  of  God.     And  as  to  my  children, 

*  you  are  now  like  to  be  left  fatherlefs,  which  I  hope  will 
'  be  an  inducement  to  you  all  to  feek  a  father,  who  will 
'  never  fail  you.'     He  defired  that  his  funeral  might  not  be 
attended  with  parade    (as   is  ufual  in  America,)   but  ra 
ther  fomething  be  given  to  the  poor.     He   could  fay  but 
little   in  his  ficknefs.  owing  to  the  nature  and  feat  of  his 
diforder  ;  but  juft   at  the  laft,  when  furrounded  by  friends 
lamenting  their  own  lofs  and  that  of  the  church  and  col 
lege,  he  faid,  to  their  great  furprize,  as  they  did  not  ima 
gine  he  heard  them  or  was  able  to  fpeak,  '  Trull  in  God, 
'  and  ye  need  not  fear :'    and  then,  almoft  literally,  fell 
afleep  in  Jefus. 

We  are  perfuaded  our  readers  will  be  abundantly  gra 
tified  with  the  account  of  our  author's  experience  as  written 
by  himfelf ;  and  therefore  mall  make  no  apology  for  fub- 
joining  almoft  the  whole  of  it. 

In  this  narrative  we  find  our  great  and  celebrated  me- 
taphyfician  relating  the  manner  of  God's  dealings  with 
his  foul,  in  a  (lile  that  breathes  all  the  humility  and 
fimplicity  of  a  little  child.  "  It  is  peculiarly  fweet  to 
obferve,"  fays  an  evangelical  writer,  "  that  in  matters  of 

fpiritual 


H  THE    LIFE    OF    THE 

Ipiritual  concern,  the  philofopher  and  the  ploughman,  if 
truly  regenerated,  have  the  fame  feelings,  and  fpeak  the 
fame  language  :  they  all  '  eat  of  the  fame  fpiritual  meat, 
and  drink  of  the  fame  fpiritual  rock,  which  follows  them, 
and  that  rock  is  Chrift.'  Hence  that  limilitude  of  expe 
rience  or  (to  fpeak  figuratively)  that  Icrong  and  ftriking 
family  likenefs,  which  obtains  among  the  converted  people 
of  God,  in  every  period  of  time,  and  in  every  nation  un 
der  heaven.  They  ail  without  exception  feel  themfelves 
totally  ruined  by  original  fin  ;  they  all  without  exception 
take  refuge  in  the  righteoufnefs  and  crofs  of  Chrift  ;  and 
unite  in  aicribing  the  whole  praife  of  their  falvation  to 
the  alone  free  grace  and  fovereign  mercy  of  Father,  Son, 
and  Spirit." 

"  I  had,"  fays  Mr.  Edwards,  "  a  variety  of  concerns 
and  exercifes  about  my  foul  from  my  childhood  ;  but 
had  two  more  remarkable  feafons  of  awakening,  before  I 
met  with  that  change  by  which  I  was  brought  to  thole 
new  difpofitions,  and  that  new  fenfe  of  things,  that  I 
have  lince  had.  The  riril  time  was  when  I  was  a  boy, 
fome  years  before  1  went  to  college,  at  a  time  of  remark 
able  awakening  in  my  father's  congregation.  I  was  then 
very  much  affe£led  for  many  months,  and  concerned 
about  the  things  of  religion,  and  ray  foul's  falvation; 
and  was  abundant  in  duties.  I  ufed  to  pray  five  times  a 
day  in  lecret,  and  to  fpend  much  time  in  religious  talk 
with  other  boys ;  and  ufed  to  meet  with  them  to  pray  to 
gether.  T  experienced  I  know  not  what  kind  of  delight 
in  religion ;  my  mind  was  much  engaged  in  it,  and  had 
much  felf-righteous  pleafure ;  and  it  was  my  delight  to 
abound  in  religious  duties.  I,  with  fome  of  my  fchool- 
mates,  joined  together  and  built  a  booth  in  a  fwamp,  in 
a  very  fecret  and  retired  place,  for  a  place  of  prayer. 
And,  beiides,  I  had  particular  fecret  places  of  my  own  in 
the  woods,  where  I  ufed  to  retire  by  myfelf,  and  ufed  to 
be,  from  time  to  time,  much  affected.  My  affections 
feemecl  to  be  lively  and  eafily  moved,  and  I  fecmed  to  be 
in  my  element,  when  I  engaged  in  reljgious  duties  :  and 
I  am  ready  to  think,  many  are  deceived  with  fuch  affec 
tions, 


REV.   JONATHAN   EDWARDS.  15 

lions,  and  fuch  a  kind  of  delight,  as  I  then  had  in  religion, 
and  miihke  it  for  grace. 

"  But  in  procefs  of  time,  my  convictions  and  affections 
wore  off,  and  I  entirely  loft  all  thofe  affections  and  delights, 
and  left  off  fecret  prayer,  at  leaft  as  to  any  conftant  per 
formance  of  it:  and  returned  like  a  dog  to  his  vomit,  and 
went  on  in  ways  of  fin. 

"  Indeed  I  was  at  fome  times  very  uneafy,  efpecially 
towards  the  latter  part  of  the  time  of  my  being  at  college. 
Till  it  pleafed  God,  in  my  laft  year  at  college,  at  a  time 
when  I  was  in  the  midft  of  many  uneafy  thoughts  about 
the  ftate  of  my  foul,  to  feize  me  with  a  pleurify ;  in  which 
lie  brought  me  nigh  to  the  grave,  and  fhook  me  over  the 
pit  of  hell. 

"  But  yet,  it  was  not  long  after  my  recovery,  before  I 
fell  again  into  my  old  ways  of  fin.  But  God  would  not 
fuffer  me  to  go  on  with  any  quietnefs ;  for  I  had  great  and 
violent  inward  ftruggles:  till  after  many  conflicts  with 
•wicked  inclinations,  and  repeated  refolutions,  and  bonds 
that  I  laid  myfelf  under  by  a  kind  of  vows  to  God,  I  was 
brought  wholly  to  break  off  all  former  wicked  ways,  and 
all  ways  of  known  outward  fin,  and  to  apply  myfelf  to 
feek  my  falvation  and  practife  the  duties  of  religion  ;  but 
without  that  kind  of  affection  and  delight  that  I  had  for 
merly  experienced.  My  concern  now  wrought  more  by 
inward  ftruggles  and  conflicts,  and  felf-reflections :  1  made 
feeking  my  ialvation  the  main  bufmefs  of  my  life  ;  but  yet 
it  feems  to  me,  I  fought  after  a  miferable  manner ;  which 
has  made  me  fometimes  iince  to  queftion,  whether  ever  it 
iffued  in  that  which  was  faving  ;  being  ready  to  doubt, 
whether  fuch  miferable  feeking  was  ever  fucceeded.  But 
yet  I  was  brought  to  feek  falvation  in  a  manner  that  I  never 
was  before  ;  I  felt  a  fpirit  to  part  with  all  things  in  the  world 
for  an  intereft  in  Chrift.  My  concern  contimied  and  pre 
vailed,  with  many  exercifmg  thoughts  and  inward  ftruggles ; 
but  yet  it  never  fecmed  to  be  proper  to  exprefs  my  concern 
that  I  had,  by  the  name  of  terror. 

"  From  my  childhood  up,  my  mind  had  been  wont 
to  be  full  of  objections  agaiaft  the  doctrine  of  God's 

D  love- 


16  THE     LIFE     OF    THE 

fovereignty,  in  choofing  whom  he  would  to  eternal 
life,  and  rejecting  whom  he  pleafed;  leaving  them 
eternally  to  perim It  ufed  to  ap 
pear  like  a  horrible  doctrine  to  me ;  but  I  remember 
the  time  very  well,  when  I  feemed  to  be  convinced,  and 
fully  fatisfied,  as  to  this  fovereignty  of  God,-  and  his  juf- 
tice  in  thus  eternally  difpofmg  of  men  according  to  his 
fovereign  pleafure;  but  never  could  give  an  account  how, 
or  b  what  means,  1  was  thus  convinced ;  not  in  the 
leaft  imagining,  in  the  time  of  it,  nor  a  long  time  after, 
that  there  was  any  extraordinary  influence  of  God's  Spi 
rit  in  it;  but  only  that  now  I  faw  farther,  and  my  reafon 
apprehended  the  juilice  and  reafonablenefs  of  it.  How 
ever,  my  mind  rcfted  in  it ;  and  it  put  an  end  to  all  thofe 
cavils  and  objections  that  had  till  then  abode  with  me  all 
the  preceding  part  of  my  life.  But  I  have  oftentimes, 
fmce  that  firft  conviction,  had  quite  another  kind  of  fenfe 
of  God's  fovereignty  than  I  had  then.  I  have  often 
fmce,  not  only  had  a  conviction,  but  a  delightful  con 
viction.  The  doctrine  of  God's  fovereignty  has  very 
often  appeared  an  exceeding  pleafant,  bright,  and  fweet 
doctrine  to  me  ;  and  abfolute  fovereignty  is  what  I  love 
to  afcribe  to  God.  But  my  firft  conviction  was  not 
with  this." 

This  part  of  our  excellent  Author's  experience  reminds 
us  of  the  feventeeth  Article  of  the  Church  of  England, 
which  aflerts,  that  "  The  godly  confideration  of  predef- 
tination,  and  of  our  election  in  Chrift,  is  full  of  fweet, 
pleafant,  and  unfpeakable  comfort  to  godly  perfons." 
Such  indeed  have  many  found  it;  but  let  it  be  remem 
bered,  it  is  only  the  godly  confederation  of  predeftination 
that  is  thus  comfortable;  that  tins  muft  be  connected 
with  the  evidence  of  our  election  in  Chrift,  and  that  to 
godly  perfons  only  is  this  contemplation  fweet  and  profit 
able;  to  others  it  may  be  dangerous,  and  it  muft  be  pain 
ful.  An  amiable  divine  has  obierved,  "  That  none 
fhould  go  to  the  univerfity  of  Predeftination,  until  they 
have  been  at  the  grammar  fchool  of  Faith  and  Repent 
ance." 

"  The 


REV.    JONATHAN   EDWARDS.  17 

*<  The  firft  that  I  remember  that  ever  I  found  any  thing 
of  that  fort  of  inward  fweet  delight  in  God  and  divine 
things,  that  I  have  lived  much  in  fince,  was  on  reading 
thofe  words,  [i  Tim.  i.  17.]  '  I^ow  unto  the  King  eter- 

*  nal,  immortal,  invillble,  the  only  wife  God,  be  honour 
'  and  glory  for  ever   and   ever,    Amen.'     As   I   read  the 
words,  there  came  into  my  foul,  and  was  as   it  were  dif- 
fufcd  through  it,  a  fenfe  of  the  glory  of  the  Divine  Being  ; 

quite  different  from  any  thing  I  ever  expe 
rienced  before.  Never  any  words  of  fcripture  feemed  to 
me  as  thefe  words  did.  I  thought  with  myfelf,  how  ex 
cellent  a  Being  that  was,  and  how  happy  I  fhould  be,  if  I 
might  enjoy  that  God,  and  be  wrapt  up  to  God  in  heaven, 
and  be  as  it  were  fwallowed  up  in  him.  I  kept  faying, 
and  as  it  were  fmging  over  thefe  words  of  fcripture  to 
myfelf;  and  went  to  prayer,  to  pray  to  God  that  I  might 
enjoy  him  ;  and  prayed  in  a  manner  quite  different  from 
what  I  ufed  to  do;  with  a  new  fort  of  affedtion  ;  but  it 
never  came  into  my  thought  that  there  was  any  thing  fpi ri 
tual  or  of  a  faving  nature  in  this. 

"  From  about  that  time,  I  began  to  have  a  new  kind 
of  apprehenflons  and  ideas  of  Chrift,  and  the  work  of  re 
demption,  and  the  glorious  way  of  falvation  by  him.  1 
had  an  inward  fweet  fenfe  of  thefe  things,  that  at  times 
came  into  my  heart,  and  my  foul  was  led  away  in  plea- 
fant  views  and  contemplations  of  them  ;  and  my  mind 
was  greatly  engaged  to  fpend  my  time  in  reading  and  me 
ditating  on  Chrift,  and  the  beauty  and  excellency  of  his 
perfon,  and  the  lovely  way  of  falvation  by  free  grace  in 
him.  I  found  no  books  fo  delightful  to  me,  as  thofe  that 
treated  of  thefe  fubje&s.  Thofe  words,  [Cant.  ii.  i.] 
'  ufed  to  be  abundantly  with  me,  '  I  am  the  rofe  of  Sharon, 

*  and  the  lily  of  the  vallies.'     The  words  feemed  to  me 
fweetly   to   reprefent  the    lovelinefs  and   beauty  of   Jefus 
ChriiL     And  the  whole  book  of  Canticles  ufed  to  be  plea- 
fant  to  me,    and  I   ufed  to  be  much  in  reading   it  about 
that  time;    and    found,     from    time   to  time,    an    inward 
fweetnefs  that  ufed,  as   it  were,  to  carry  me  away  in  my 
contemplations.       The    fenfe    I    had   of    divine    things, 

D  2  would 


i8 

would  often  of  a  fucldcn,  as  it  were,  kindle  up  a  fwect 
burning  in  my  heart,  an  ardour  of  my  foul,  that  I  know 
not  how  to  exprels. 

"  After  this  my  fcnfe  of  divine  things  gradually  in- 
creafcd,  raid  became  more  and  more  lively,  and  had  more 
of  that  inward  iweetnefs.  The  appearance  of  every  thing 
was  altered;  there  feemed  to  be,  as  it  were,  a  calm,  fwect 
caft  or  appearance  of  divine  glory,  in  almoft  every  thing. 
God's  excellency,  his  wifdom,  his  purity  and  love,  feemed 
to  appear  in  every  thing  ;  in  the  fun,  moon,  and  ftars  ; 
in  the  clouds,  and  blue  iky  ;  in  the  gfafs,  flowers,  trees; 
in  the  water,  and  all  nature ;  which  ufed  greatly  to  fix 
,  my  mind.  I  often  ufed  to  fit  and  view  the  moon  for  a 
long  time  :  and  fo  in  the  day-time  fpent  much  time  in 
viewing  the  clouds  and  iky,  to  behold  the  fvveet  glory  of 
God  in  thefe  things ;  in  the  mean  time  finging  forth, 
•with  a  low  voice,  my  contemplations  of  the  Creator  and 
Redeemer :  and  fcarce  any  thing,  among  all  the  works  of 
nature,  was  fo  fweet  to  me  as  thunder  and  lightning ; 
formerly,  nothing  had  been  fo  terrible  to  me.  I  ufed  to 
be  a  perfon  uncommonly  terrified  with  thunder,  and  it 
ufed  to  ftrike  me  with  terror  when  I  faw  a  thunder-ftorm 
rifmg:  but  now,  on  the  contrary,  it  rejoiced  me.  I  felt- 
God  at  the  firft  appearance  of  a  thunder-ftorm,  and  ufed 
to  take  the  opportunity,  at  fuch  times,  to  fix  myfelf  to 
view  the  clouds,  and  fee  the  lightnings  play,  and  hear  the 
rnajefUc  and  awful  voice  of  God's  thunder,  which  often 
times  was  exceedingly  entertaining,  leading  me  to  fwect 
contemplations  of  my  great  and  glorious  God  ;  and  while 
I  viewed,  ufed  to  fpend  my  time,  as  it  always  feemed 
natural  to  rue,  to  fing  or  chant  forth  my  meditations; 
to  fpeak  my  thoughts  in  foliioquies,  and  fpeak  with  a 
finging  voice. 

"  I  felt  then  a  great  fatisfadtion  as  to  my  good  eflate  ; 
but  that  did  not  content  me.  I  had  vehement  longings 
of  foul  after  God  and  Chrift,  and  after  more  holinefs, 
wherewith  my  heart  feemed  to  be  full,  and  ready  to 
break  ;  which  often  brought  to  my  mind  the  words  of 
the  Pfalmift,  [Pfa.  cxix.  28.]  '  My  foul  breaketh  for  the 

'  longing 


REV.    JONATHAN   EDWARDS.  j9 

'  longing  it  hath.'  I  often  felt  a  mourning  and  lament 
ing  in  my  heart,  that  I  had  not  turned  to  God  fooner, 
that  I  might  .have  had  more  time  to  grow  in  grace.  My 
mind  was  greatly  fixed  on  divine  things  ;  I  was  almoft 
perpetually  in  the  contemplation  of  them  :  fpent  moft  of 
my  time  in  thinking  of  divine  things,  year  after  year; 
and  ufed  to  fpend  abundance  of  my  time  in  walking  alone 
in  the  woods  and  folitary  places  for  meditation,  folilo- 
quy,  and  prayer,  and  converfe  with  God  :  and  it  was  al 
ways  my  manner,  at  fuch  times,  to  fing  forth  my  con 
templations  ;  and  was  almoft  constantly  in  ejaculatory 
prayer  wherever  I  was.  Prayer  feemed  to  be  natural  to 
me,  as  the  breath  by  which  the  inward  burnings  of  my 
heart  had  vent. 

"  The  delights  which  I  now  felt  in  things  of  religion 
were  of  an  exceeding  different  kind  from  thofe  fore-men 
tioned,  that  I  had  when  I  was  a  boy;  they  were  xotally 
of  another  kind  ;  and  what  I  then  had  no  more  notion 
or  idea  of,  than  one  born  blind  has  of  pleafant  and  beau 
tiful  colours  :  they  were  of  a  more  inward,  pure,  foul- 
animating  and  refrefhing  nature.  Thofe  former  delights 
never  reached  the  heart  ;  and  did  not  arife  from  any  fight 
of  the  divine  excellency  of  the  things  of  God ;  or  any 
tafte  of  the  foul-fatisfying,  and  life-giving  good,  there  is 
in  them." 

Mr.  Edwards  muft  certainly  be  the  beft  judge  of  his 
own  feelings  ;  but  we  have  fometimes  queried  whether 
our  author  and  fome  other  excellent  men  have  not  erred 
in  imputing  their  firft  conviction  and  early  experience  in 
religion  to  fome  other  caufe,  which  ought  rather  to  be 
attributed  to  the  agency  of  the  Divine  Spirit.  It  certainly 
does  not  follow,  that  becaufe  our  firft  views  of  divine 
things  are  lefs  clear,  and  our  firft  religious  affections  lefs 
fpiritual,  than  afterwards,  that  they  do  not  proceed  from 
the  fame  caufe.  The  early  beamings  of  the  dawn,  and  the 
noon-tide  fun  beams,  though  they  differ  immcnfcly  in 
their  degree  of  light  and  heat,  are  certainly  of  the  fame 
nature,  and  proceed  from  the  fame  caufe.  When  our  Lord 
firft  anointed  the  eyes  of  the  blind  rnrm.  [Mark  viii.  24.] 

he 


20  THELIFEOFTHE 

he  faw  '  Men  as  trees  walking  ;'  but  when  he  put  his  hands 
on  him  again,  '  he  law  every  man  clearly  ;'  yet  hv  the  fame 
hands  were  both  effects  produced,  and  to  the  fame  Redeemer 
was  the  glory  of  both  due. 

"  My  fenfe  of  divine  things  feemed  gradually  to  in- 
creafe,  till  I  went  to  preach  at  New  York,  which  was 
about  a  year  and  a  half  after  they  began.  While  I  was 
there,  I  felt  them,  very  fenfibly,  in  a  much  higher  de 
gree  than  I  had  done  before  :  my  longings  after  God  and 
holinefs  were  much  increafed  ;  pure  and  humble,  holy 
and  heavenly  chriftianity,  appeared  exceeding  amiable  to 
me.  I  felt  in  me  a  burning  defire  to  be  in  every  thing  a 
complete  Chriftian ;  and  conformed  to  the  blefled  image 
of  Chrift ;  and  that  I  might  live  in  all  things  according 
to  the  pure,  fweet,  and  bleffcd  rules  of  the  gofpel.  I  had 
an  eager  thirfting  after  progrefs  in  thefe  things  ;  my  long 
ings  after  it  put  me  upon  pnrfuing  and  prefling  after  them. 
It  was  my  continual  ft  rife  day  and  night,  and  conftant 
inquiry,  how  I  fhould  be  more  holy,  and  live  more  ho- 
lily,  and  more  becoming  a  child  of  God,  and  difciple  of 
Chrift.  I  fought  an  increafe  of  grace  and  holinefs,  and 
that  I  might  live  an  holy  life,  with  vailly  more  earneft- 
nefs  than  ever  I  fought  grace,  before  I  had  it.  I  uled 
to  be  continually  examining  myfelf,  and  ftudying  and 
contriving  for  likely  ways  and  means  how  I  itiould  live 
holily,  with  far  greater  diligence  and  earneftnefs  than 
ever  I  purfued  any  thing  in  my  life;  but  with  too  great  a 
dependence  on  my  own  ftrength,  which  afterwards  proved 
a  great  damage  to  me.  MY  experience  had  not  then 
taught  me,  as  it  has  done  fince,  my  extreme  feeblenefs 
and  impotence,  every  manner  of  way ;  and  the  innumer 
able  and  bottomlefs  depths  of  fecret  corruption  and  deceit 
that  there  were  in  my  heart.  However,  I  went  on  with 
my  eager  purfuit  after  more  holinefs,  and  fweet  confor 
mity  to  Chrift. 

"  The  heaven  I  defircd  was  a  heaven  of  holinefs  ;  to 
be  with  God,  and  to  fpcnd  my  eternity  in  divine  love,  and 
holy  communion  with  Chrift.  My  mind  was  very  much 
taken  up  with  contemplations  on  heaven,  and  the  enjoy 
ments 


REV.   JONATHAN   EDWARDS.  21 

iiients  of  thofe  there;  and  living  there  in  perfect  holinefs, 
humility,  and  love.  And  it  ufed  at  that  time  to  appear  a 
great  part  of  the  happinefs  of  heaven,  that  there  the  faints 
could  exprefs  their  love  to  Chrift.  It  appeared  to  me  a 
great  clog  and  hindrance,  and  burden  to  me  that  what  I 
felt  within,  I  could  not  exprefs  to  God,  and  give  vent  to, 
as  I  defired:  the  inward  ardour  of  my  foul  feemed  to  be 
hindered  and  pent  up,  and  could  not  freely  flame  out  as 
it  would.  I  ufed  often  to  think  how  in  heaven  this  fvveet 
principle  fhould  freely  and  fully  vent  and  exprefs  itfelf. 
Heaven  appeared  to  me  exceeding  delightful  as  a  world  of 
love.  It  appeared  to  me  that  all  happinefs  confided  in  living 
in  pure,  humble,  heavenly,  divine  love. 

"  I  remember  the  thoughts  I  ufed  then  to  have  of  ho 
linefs.  I  remember  I  then  faid  fometimes  to  myfelf,  I  do 
certainly  know  that  I  love  holinefs,  fuch  as  the  gofpel  pre- 
fcribes ;  it  appeared  to  me,  there  was  nothing  in  it  but 
what  was  raviihingly  lovely:  it  appeared  to  me  to  be  the 
higheft  beauty  and  amiablenefs,  above  all  other  beauties, 
that  it  was  a  divine  beauty,  far  purer  than  any  thing  here 
upon  earth;  and  that  every  thing  elfe  was  like  mire,  filth, 
and  defilement,  in  comparifon  of  it. 

"  Holinefs,  as  I  then  wrote  down  fome  of  my  con 
templations  on  it,  appeared  to  me  to  be  of  a  fweet,  pleafant, 
charming,  ferene,  calm  nature  ;  it  feemed  to  me,  it  brought 
an  inexpreflible  purity,  brightnefs,  peacefulnefs,  and  ra- 
vifhment,  to  the  foul  ;  and  that  it  made  the  foul  like  a 
field  or  garden  of  God,  with  all  manner  of  pleafant  flow 
ers,  that  is  all  pleafant,  delightful,  and  undifturbed  ;  en 
joying  a  fweet  calm,  and  the  gentle  vivifying  beams  of  the 
fun.  The  foul  of  a  true  Chriftian,  as  I  then  wrote  my 
meditations,  appeared  like  fuch  a  little  white  flower  as 
we  fee  in  the  fpring  of  the  year,  low  and  humble  on  the 
ground,  opening  its  bofom  to  receive  the  pleafant  beams 
of  the  fun's  glory  ;  rejoicing,  as  it  were,  in  a  calm  rap 
ture,  dirFufmg  around  a  fweet  fragrancy,  ftanding  peace 
fully  and  lovingly  in  the  midft  of  other  flowers  round 
about ;  all  in  like  manner  opening  their  bofoms  to  drink  in 
the  light  of  the  fun. 

"  Therr 


22  T  H  E     L  I  F  E     O  F    T  H  E 

"  There  was  no  part  of  creature-holinefs  that  I  then', 
and  at  other  times,  had  fo  great  a  fenfe  of  the  lovelinefs 
of,  as  humility,  hrokennefs  of  heart,  and  poverty  of  fpi- 
rit ;  and  there  was  nothing  that  1  had  fuch  a  fpirit  to 
long  for.  My  heart,  as  it  were,  panted  after  this,  to  lie 
low  before  God,  and  in  the  duft,  that  I  might  be  no 
thing,  and  that  God  might  be  all ;  that  I  might  become  as 
a  little  child. 

"  While  I  was  there,  at  New  York,  I  fometimes  was 
much  affected  with  reflections  on  my  paft  life,  confider- 
ing  how  late  it  was  before  I  began  to  be  truly  religious, 
and  how  wickedly  I  had  lived  till  then  ;  and  once  fo,  as 
to  weep  abundantly,  and  for  a  confiderable  time  toge 
ther. 

"  On  'January  12,  1722-3,  I  made  a  folemn  dedica 
tion  of  myfelf  to  God  ;  and  wrote  it  down ;  giving  up 
myfelf  and  all  that  I  had  to  God;  to  be  for  the  future  in 
no  refpect  my  own;  to  act  as  one  that  had  no  right  to 
himfelf  in  any  refpect ;  and  folemnly  vowed  to  take  God 
for  my  whole  portion  and  felicity  ;  looking  on  nothing 
elfe  as  any  part  ot  my  happinefs,  nor  a6ling  as  if  it  were  ; 
and  his  law  for  the  conftant  rule  of  my  obedience,  en 
gaging  to  tight  with  all  my  might  againft  the  world,  the 
flefh,  and  the  devil,  to  the  end  of  my  life.  But  have  reafon 
to  be  infinitely  humbled,  when  I  conilder  how  much  I  have 
failed  of  anfwering  my  obligation. 

"  I  had  then  abundance  of  fweet  religious  conveHation 

O 

in  the  family  where  I  lived,  with  Mr.  John  Smith,  and  his 
pious  mother.  My  heart  was  knit  in  affection  to  thofc,  in 
whom  were  appearances  of  true  piety;  and  I  could  bear  the 
thoughts  of  no  other  companions,  but  fuch  as  were  holy, 
and  the  difciples  of  the  bleffed  Jefus. 

"  I  had  great  longings  for  die  advancement  of  Chrift's 
kingdom  in  the  world;  my  fecrct  prayer  ufed  to  be  in 
great  part  taken  lip  in  praying  for  it.  If  I  heard  the 
lead  hint  of  any  thing  that  happened  in  any  part  of  the 
world,  that  appeared  to  me,  in  fome  refpcct  or  other,  to 
have  a  favourable  afpect  on  the  intereft  of  Chrift's  king 
dom,  my  foul  eagerly  catched  at  it,  and  it  would  much 

animate 


REV.   JONATHAN   EDWARDS.  23 

animate  and  refrefh  me.  I  ufed  to  be  earned  to  read  pub 
lic  news  letters,  mainly  for  that  end,  to  fee  if  I  could  not 
find  fome  news  favourable  to  the  interefb  of  religion  in  the 
world. 

"  I  very  frequently  ufed  to  retire  into  a  folitary  place 
on  the  banks  of  Hudfon's  River,  at  fome  diftance  from  the 
city,  for  contemplation  on  divine  things,  and  fecret  con- 
verfe  with  God;  and  had  many  fweet  hours  there.  Some 
times  Mr.  Smith  and  I  walked  there  together,  to  converfe 
of  the  things  of  God  ;  and  our  converfation  ufed  much  to 
turn  on  the  advancement  of  Chrift's  kingdom  in  the  world, 
and  the  glorious  things  that  God  would  accomplifti  for  his 
church  in  the  latter  days. 

"  I  had  then,  and  at  other  times,  the  greateft  delight 
in  the  holy  fcriptures  of  any  book  whatfoever ;  often 
times  in  reading  it,  every  word  feemed  to  touch  my 
heart.  I  felt  a  harmony  between  fomething  in  my  heart, 
and  thofe  fweet  and  powerful  words:  I  feemed  often  to 
fee  fo  much  light  exhibited  by  every  fentence,  and  fuch 
a  refrefning  ravifhing  food  communicated,  that  I  could 
not  get  along  in  reading:  ufed  oftentimes  to  dwell  long 
on  one  fentence,  to  fee  the  wonders  contained  in  it; 
and  yet  almoft  every  fentence  feemed  to  be  full  of  won 
ders. 

"  I  came  away  from  New  York  in  the  month  of 
April  1723,  and  had  a  moft  bitter  parting  with  Madam 
Smith  and  her  fon  :  my  heart  feemed  to  fink  within  me, 
at  leaving  the  family  and  city,  where  I  had  enjoyed  fo 
many  fweet  and  pleafant  days.  I  went  from  New  York 
to  Weathersfield  by  water.  As  I  failed  away,  I  kept 
fight  of  the  city  as  long  as  I  could,  and  when  I  was  out 
of  fight  of  it,  it  would  affecl:  me  much  to  look  that  way, 
with  a  kind  of  melancholly  mixed  with  fweetnefs.  How 
ever  that  night,  after  this  forrowful  parting,  I  was  greatly 
comforted  in  God  at  Weftchefter,  where  we  went  afhore 
to  lodge,  and  had  a  pleafant  time  of  it  all  the  voyage  to 
Saybrook.  It  was  fweet  to  me  to  think  of  meeting  dear 
Chriftians  in  heaven,  where  we  fhould  never  part  more. 
At  Saybrook  went  aihore  to  lodge  on  Saturday,  and  there 

E  kept 


«4  THE     LIFE    OF    THE 

kept  Sabbath ;  where  I  had  a  fweet  and  refreshing  feafori, 
walking;;  alone  in  the  fields. 

O 

"  After  I  came  home  to  Windfor,  remained  much  in 
a  like  frame  of  mind  as  I  had  been  in  at  New  York,  but 
only  fometimes  felt  my  heart  ready  to  fink,  with  the 
thoughts  of  my  friends  at  New  York  ;  and  my  refuge 
and  fuppcrt  was  in  contemplations  on  the  heavenly  ftate, 
as  I  find  in  my  Diary,  of  May  i,  1723.  It  was  my 
comfort  to  think  of  that  ftate,  where  there  is  fulnefs  of 
joy  ;  where  reigns  heavenly,  fweet,  calm,  and  delightful 
love,  without  alloy ;  where  there  are  continually  the 
deareft  expreflions  of  this  love  ;  where  is  the  enjoyment 
of  the  perfons  loved,  without  ever  parting ;  where  thefe 
perfons  that  appear  fo  lovely  in  this  world,  will  really  be 
inexpreffibly  more  lovely,  and  full  of  love  to  us.  And 
how  fweetly  will  the  mutual  lovers  join  together  to  fing 
the  praifes  of  God  and  the  Lamb !  How  full  will  it  fill 
us  with  joy  to  think  that  this  enjoyment,  thefe  fweet 
exercifes,  will  never  ceafe  or  come  to  an  end,  but  will 
laft  to  all  eternity  ! 

*'  Continued  much  in  the  fame  frame  in  the  general, 
that  I  had  been  in  at  New  York,  till  I  went  to  New 
Haven,  to  live  there  as  tutor  of  the  college ;  having  one 
fpecial  feafon  of  uncommon  fweetnefs,  particularly  once 
at  Bohon,  in  a  journey  from  Bofton,  walking  out  alone  in 
the  fields.  After  I  went  to  New  Haven  I  funk  in  religion, 
my  mind  being  diverted  from  my  eager  and  violent  pur- 
fuits  after  holinefs,  by  fome  affairs  that  greatly  perplexed 
»nd  diftra&ed  my  mind. 

"  In  September  1725,  was  taken  ill  at  New  Haven, 
and  endeavouring  to  go  home  to  Windfor,  was  fo  ill  at 
the  North  Village,  that  I  could  go  no  further ;  where  I 
lay  Tick  for  about  a  quarter  of  a  year.  And,  in  this  fick- 
nefs,  God  was  pleafed  to  vilit  me  again  with  the  fweet 
influences  of  his  Spirit.  My  mind  was  greatly  engaged 
there  on  divine,  pleafant  contemplations,  and  longings 
of  foul.  I  obferved,  that  thofe  wlio  watched  with  me 
would  often  be  looking  out  for  the  morning,  and  feemed 
fo  wiili  for  it;  which  brought  to  my  mind  thofe  words 

of" 


REV.    JONATHAN    EDWARDS.  25 

of  the  Pfalmift,  which  my  foul  with  fweetnefs  made  its 
own  language,  '  My  foul  waiteth  for  the  Lord,  more  than 

*  they  that  watch  for  the  morning,  I  fay,  more  than  they 

*  that  watch  for  the  morning.'     And  when  the  light  of 
the  morning  came,  and  the  beams  of  the  fun  came  in  at 
the  windows,  it  refreshed  my  foul  from  one  morning  to 
another :  it  feemed  to  me  to  be  fome  image  of  the  fwect 
light  of  God's  glory. 

"  I  remember,  about  that  time,  I  ufed  greatly  to  long 
for  the  converfion  of  fome  that  I  was  concerned  with.  It 
feemed  to  me  I  could  gladly  honour  them,  and  with  delight 
be  a  fervant  to  them,  and  lie  at  their  feet,  if  they  were  but 
truly  holy. 

"  But  fome  time  after  this,  I  was  again  greatly  diverted 
in  my  mind  with  fome  temporal  concerns,  that  exceedingly 
took  up  my  thoughts,  greatly  to  the  wounding  of  my  foul ; 
and  went  on  through  various  exercifes,  that  it  would  be 
tedious  to  relate ;  that  gave  me  much  more  experience  of 
my  own  heart  than  ever  I  had  before. 

"  Since  I  came  to  this  town,*  I  have  often  had  fweet 
complacency  in  God,  in  views  of  his  glorious  perfections, 
and  the  excellency  of  Jefus  Chrift.  God  has  appeared  to 
me,  a  glorious  and  lovely  being,  chiefly  on  the  account 
of  his  holinefs.  The  holinefs  of  God  has  always  appeared 
to  me  the  mod  lovely  of  all  his  attributes.  The  do6lrines 
of  God's  abfolute  fovereignty  and  free  grace,  in  mewing 
mercy  to  whom  he  would  fhew  mercy,  and  man's  abfolute 
dependence  on  the  operations  of  Godfs  Holy  Spirit,  have 
very  often  appeared  to  me  as  fweet  and  glorious  dodtrines. 
Thefe  doctrines  have  been  much  my  delight :  God's  fo 
vereignty  has  ever  appeared  to  me  as  great  part  of  his 
glory  ;  it  has  often  been  fweet  to  me  to  go  to  God,  and 
adore  him  as  a  fovereign  God,  and  afk  fovereign  mercy 
of  him. 

"  I  have  loved  the  doctrines  of  the  gofpel;  they  have 
been  to  my  foul  like  green  paftures  :  the  gofpel  has  feemed 
to  me  to  be  the  richefl  treafure ;  the  treafnre  that  I  have 

E  2  moft 

*  Northampton. 


26  THELIFEOFTHE 

moft  defired,  and  longed  that  it  might  dwell  richly  in  me. 
The  way  of  falvation  by  Chrift  has  appeared  in  a  general 
•way,  glorious  and  excellent,  and  moft  pleafant  and  moft 
beautiful.  It  has  often  feemed  to  me  that  it  would,  in  a 
great  meafure,  ipoil  heaven,  to  receive  it  in  any  other  way- 
That  text  has  often  been  affecting  and  delightful  to  me, 
[Ifa.  xxxii.  2.]  '  A  man  ihall  be  an  hiding  place  from  the 
'  wind,  and  a  covert  from  the  tempeft,'  &c. 

"  It  has  often  appeared  fweet  to  me  to  be  united  to 
Chrift;  to  have  him  for  my  head,  and  to  be  a  member 
of  his  body ;  and  alfo  to  have  Chrift  for  my  teacher  and 
prophet.  I  very,  often  think,  with  fweetnefs  and  long 
ings,  and  pantings  of  foul,  of  being  a  little  child,  taking 
hold  of  Chrift,  to  be  led  by  him  through  the  wildernefs 
of  this  world.  That  text,  [Matt,  xviii.]  at  the  beginning, 
has  often  been  fweet  to  me,  '  Except  ye  be  converted,  and 

*  become  as  little  children,'  &c.     I  love  to  think  of  com 
ing  to   Chrift   to  receive  falvation  of  him,  poor  in   fpirit, 
and  quite  empty  of  felf ;  humbly  exalting  him  alone  ;    cut 
entirely  off  from   my  own  root,  and  to  grow  into,    and 
out  of  Chrift  :  to   have   God   in   Chrift  to  be  all  in  all ; 
and  to  live  by   faith  on  the  Son  of  God,  a  life  of  humble, 
unfeigned  confidence  in  him.     That   fcripture  has  often 
been  fweet  to  me,  [Pfa.  cxv.  i.]  *   Not  unto  us,  O  Lord, 
'  not  unto  us,  but  unto  thy  name  give  glory,  for  thy  mercy 

*  and  for  thy  truth's  fake.'     And  thofe    words  of  Chrift, 
[Luke  x.  2I-]   '   In  that  hour  Jefus  rejoiced  in  fpirit,    and 

*  faid,  I  thank  thee,   O  Father,   Lord  of  heaven  and  earth, 
«  that  thou   haft   hid   thefe  things  from  the  wife  and  pru- 
'  dent,  and  haft  revealed  them   unto  babes :  even  fo,    Fa- 

*  ther,  for  fo  it  feemed  good  in  thy  fight.'     That  fove- 
reignty  of  God  that   Chrift  rejoiced  in,  feemed  to  me  to 
be  worthy   to  be  rejoiced  in ;  and  that  rejoicing  of  Chrift 
feemed  to  me  to  fhew  the  excellency  of  Chrift,  and  the 
fpirit  that  he  was  of. 

"  The  fweeteft  joys  and  delights  I  have  experienced, 
have  not  been  thofe  that  have  arifen  from  a  hope  of  my 
own  good  eftare,  but  in  a  diredl  view  of  the  glorious 
things  of  the  gofpel.  When  I  enjoy  this  fweetnefs,  it 

feems 


REV.    JONATHAN   EDWARDS.  27 

j'cems  to  carry  me  above  the  thoughts  of  my  own  fafc 
eftate :  it  fecms  at  fuch  times  a  lofs  that  I  cannot  bear  to 
take  off  my  eye  from  the  glorious,  pleafant  obje£t  I  behold 
without  me,  to  turn  my  eye  in  upon  myfelf,  and  my  own 
good  eftate." 

Such  remarks  abound  in  the  writings  of  the  New  Eng 
land  divines ;  and  we  have  no  right  to  deny  what  they  afiert? 
upon  their  own  experience.  But  when  this  attainment 
is  made  the  teft  of  Chriftianity,  and  the  criterion  of  true 
grace,  we  muft  oppofe  it.  It  is  '  the  love  of  God  med 
'  abroad  in  our  hearts'  that  muft  enkindle  our  nrft  affec 
tions  to  him.  And  the  moft  dear  and  affectionate  apoftle 
afferts,  that  *  We  love  him  becaufe  he  nrft  loved  us.' 
[i  John  iv.  19.] 

"  My  heart  has  been  much  on  the  advancement  of 
Chrift's  kingdom  in  the  world  ;  the  hiftories  of  the  paft 
advancement  of  Chrift's  kingdom  have  been  fweet  to  me. 
When  I  have  read  hiftories  of  paft  ages,  the  pleafanteft 
thing  in  all  my  reading  has  been,  to  read  of  the  kingdom 
of  Chrift  being  promoted  :  and  when  I  have  expe6led  in 
my  reading  to  come  to  any  inch  thing,  I  have  lotted  upon 
it  all  the  way  as  I  read ;  and  my  mind  has  been  much  en 
tertained  and  delighted  with  the  fcripture  promifes  and 
prophecies  of  the  future  glorious  advancement  of  Chrift's 
kingdom  on  earth. 

"  I  have  fometimes  had  a  fenfe  of  the  excellent  ful- 
nefs  of  Chrift,  and  his  meetnefs  and  fuitablenefs  as  a 
Saviour,  whereby  he  has  appeared  to  me,  far  above  all, 
the  chief  of  ten  thoufands  :  and  his  blood  and  atonement 
has  appeared  fweet,  and  his  righteoufnefs  fweet ;  which  is 
always  accompanied  with  an  ardency  of  fpirit,  and  inward 
ftrugglings,  and  breathings,  and  groanings,  that  cannot 
be  uttered,  to  be  emptied  of  mvfelf,  and  fwallowed  up  in 
Chrift. 

"  Once,  as  I  rode  out  in  the  woods  for  my  health, 
Anno  1737,  and  having  lighted  from  my  horfe  in  a  re 
tired  place,  as  my  manner  commonly  has  been,  to  walk 
for  divine  contemplation  and  prayer,  I  had  a  view,  that 
for  me  was  extraordinary,  of  the  glory  of  the  Son  of 

God, 


28  THELIFEOFTHE 

God,  as  mediator  between  God  and  man;  and  his  won 
derful,  great,  full,  pure,  and  fweet  grace  and  love,  and 
meek  and  gentle  condefcenfion.  This  grace,  that  ap 
peared  to  me  fo  calm  and  fweet,  appeared  great  above  the 
heavens  :  the  perfon  of  Chrift  appeared  ineffably  excel 
lent,  with  an  excellency  great  enough  to  fwallow  up  all 
thought  and  conception,  which  continued,  as  near  as  I 
can  judge,  about  an  hour,  which  kept  me  the  bigger  part 
of  the  time  in  a  flood  of  tears,  and  weeping  aloud.  I  felt 
withal  an  ardency  of  foul  to  be,  what  I  know  not  other- 
wife  how  to  exprefs,  than  to  be  emptied  and  annihilated, 
to  lie  in  the  duft,  and  to  be  full  of  Chrift  alone ;  to  love 
him  with  a  holy  and  pure  love ;  to  trull:  in  him  ;  to  live 
upon  him ;  to  ferve  and  follow  him ;  and  to  be  totally 
wrapt  up  in  the  fulnefs  of  Chrift ;  and  to  be  perfectly 
fanctiried  and  made  pure,  with  a  divine  and  heavenly  pu 
rity.  I  have  feveral  other  times  had  views  very  much  of 
the  fame  nature,  and  that  have  had  the  fame  effects. 

'"I  have 'many  times  had  a  fenfe  of  the  glory  of  the 
third  perfon  in  the  Trinity,  in  his  office  of  Sanctifier,  in 
his  holy  operations  communicating  divine  light  and  life 
to  the  foul.  God,  in  the  communications  of  his  Holy 
Spirit,  has  appeared  as  an  infinite  fountain  of  divine  glory 
and  fweetnefs ;  being  full  and  fufficient  to  fill  and  fatisfy 
the  foul ;  pouring  forth  itlelf  in  fweet  communications, 
like  the  fun  in  its  glory,  fweetly  and  pleafantly  difFufmg 
light  and  life. 

"  I  have  fometimes  had  an  afrecting  fenfe  of  the  excel 
lency  of  the  word  of  God,  as  a  word  of  life ;  as  the  light 
of  life  ;  a  fweet,  excellent,  life-giving  word  ;  accompanied 
with  a  thirfting  after  that  word,  that  it  might  dwell  richly 
in  my  heart. 

"  I  have  often,  fmce  I  lived  in  this  town,  had  very 
affecting  views  of  my  own  iinfulncfs  and  vilenefs;  very 
frequently  fo  as  to  hold  me  in  a  kind  of  loud  weeping, 
fometimes  for  a  confiderable  time  together  :  fo  that  1  have 
often  been  forced  to  Ihut  myfelf  up.  I  have  had  a  vaftly 
greater  fenfe  of  my  own  wickednefs,  and  the  badnefs  of 
my  heart,  fmce  my  converfion,  than  ever  I  had  before. 


REV.    JONATHAN    EDWARDS.  29 

It  has  often  appeared  to  me,  that  if  God  fhould  mark 
iniquity  againft  me,  I  fhould  appear  the  very  worft  of  all 
mankind,  of  all  that  have  been  fince  the  beginning  of  the 
world  to  this  time ;  and  that  I  fhould  have  by  far  the  loweit 
place  in  hell. 

"  And  yet  I  am  not  in  the  leaf!  inclined  to  think,  that 
I  have  a  greater  conviction  of  fin  than  ordinary  :  I  know 
certainly,  that  I  have  very  little  fenfe  of  my  fmfulnefs ; 
that  my  fins  appear  to  me  fo  great,  don't  feem  to  me  to  be, 
becaufe  I  have  fo  much  more  convi6tion  of  fin  than  other 
Chriftians,  but  becaufe  I  am  fo  much  worfe,  and  have  fo 
much  more  wickednefs  to  be  convinced  of. 

"  I  have  greatly  longed  of  late  for  a  broken  heart,  and 
to  lie  low  before  God.  And  when  I  alk  for  humility  of 
God,  I  can't  bear  the  thoughts  of  being  no  more  humble 
than  other  Chriftians.  It  feems  to  me,  that  though  their 
degrees  of  humility  may  be  fuitable  for  them,  yet  it  would 
be  a  vile  felf-exaltation  in  me,  not  to  be  the  loweft  in  hu 
mility  of  all  mankind.  Others  fpeak  of  their  longing  to 
be  humbled  to  the  duft :  though  that  may  be  a  proper 
expreffion  of  them,  I  always  think  for  myfelf,  that  I  ought 
to  be  humbled  down  below  hell.  It  is  an  expreffion  that 
it  has  long  been  natural  for  me  to  ufe  in  prayer  to  God. 
I  ought  to  lie  infinitely  low  before  God." 

On  this  fubjecT:  Mr.  Edwards  feems  to  delight  in  hyper 
boles  ;  and  may  teach  us  this  remark,  that  true  grace  is  ex 
ceedingly  humbling.  It  taught  the  great  apoftle  to  efteem 
bimfelf  the  '  chief  of  fmners,'  and  '  lefs  than  the  leaft  of 

all  faints.'  It  is  poffible,  however,  to  ufe  extravagant 
expreffions  on  any  fubje6t,  and  "  to  be  humbled  below 
hell,"  or  "  infinitely  low,"  may  be  thought  fuch.  The 
humble  and  amiable  Dr.  Watts  defined  humility  to  confiit 
in  a  man's  having  "  a  juft  opinion  of  himfelf,"  not  a 
degrading  one.  We  are  all  fo  much  indebted  to  divine 
mercy,  that  there  feems  little  danger  of  hyperboles  on  that 
lubjeft ;  there  is  no  occafion  however  to  link  our  language 
below  the  poffibility  of  a  meaning. 

"  I  have  vaftly  a  greater  fenfe  of  my  univerfal  exceed 
ing  dependence  on  God's  grace  and  ftrengtth,  and  mere 

good 


30  THE    LIFE    OF    THE 

good  pleafure,  of  late,  than  I  ufcd  formerly  to  have" ; 
and  have  experienced  more  of  an  abhorrence  of  my  own 
righteoufncfs.  The  thought  of  any  comfort  or  joy  arif- 
ing  in  me,  on  any  confideration,  or  reflection  on  my 
own  amiablenefs,  or  any  of  my  performances  or  expe 
riences,  or  any  goodnefs  of  heart  or  life,  is  naufcous  and 
deteftable  to  me  ;  and  yet  I  am  greatly  affiicled  with  a 
proud  and  felf-righteous  fpirit,  much  more  fenfibly  than 
I  ufed  to  be  formerly  :  I  fee  that  ierpent  rififig  and  put 
ting  forth  its  head  continually,  everywhere,  all  around 
me. 

"  Though  it  feems  to  me,  that  in  fome  refpc£h,  I  was 
a  far  better  Chriftian  for  two  or  three  years  after  my  firft 
conversion  than  I  am  now,  and  lived  in  a  more  conftant 
delight  and  pleafure  ;  yet  of  late  years  I  have  had  a  more 
full  and  conftant  fenfe  of  the  abfolute  fovereignty  of  God, 
and  a  delight  in  that  fovereignty  ;  and  have  had  more  of 
a  fenfe  of  the  glory  of  Chrift,  as  a  mediator,  as  revealed 
in  the  gofpel.  On  one  Saturday  night,  in  particular, 
had  a  peculiar  difcovery  of  the  excellency  of  the  gofpel  of 
Chrift,  above  all  other  doctrines,  fo  that  I  could  not  but 
fay  to  myfelf,  *  This  is  my  chofen  light,  my  chofen  doc- 
'  trine:'  and  of  Chrift,  '  This  is  my  chofen  prophet/ 

Another  Saturday  night  ....  had  fuch  a  fenfe 

how  iweet  and  blefled  a  thing  it  was,  to  walk  in  the  way 
of  duty,  that  it  caufed  me  to  cry  out,  *  How  happy  arc 
'  they  which  do  that  which  is  right  in  the  fight  of  God  ! 
'  They  are  bleffed  indeed,  they  are  the  happy  ones !' 
1  had  at  the  fame  time  a  very  affecling  fenfe,  how  meet 
and  fuitable  it  was  that  God  mould  govern  the  world, 
and  order  all  things  according  to  his  own  pleafure ;  and 
i  rejoiced  in  it,  that  God  reigned,  and  that  his  will  was 
done." 

Thus  clofes  the  extraordinary  experience  of  our  Au 
thor,  and  by  way  of  caution  to  iincere  but  inferior 
Chriftians,  we  beg  it  be  coniideved  that  it  was  extraordi 
nary;  that  few  Chriftians  have  arrived  to  equal  attain 
ments  in  the  divine  life,  particularly  as  to  a  fettled  ac- 
quielcence  in  the  divine  will,  and  a  devotednefs  of  heart 

to 


REV.    JONATHAN   EDWARDS.  31 

to  the  Redeemer.  But  let  us  not  confider  his,  or  any 
man's  experience,  as  an  abfolute  criterion  to  try  the  fafety 
of  our  ftate,  or  the  truth  of  our  converfion.  The  word 
of  God  is  our  rule,  and  the  only  one  on  whicli  we  can 
rely  with  certainty.  There  are  as  many  degrees  of  growth 
in  grace,  as  in  nature  ;  the  beloved  apoftle  wrote  to  chil 
dren,  young  men,  and  fathers  in  Chrift.  And  there  is  no 
lefs  variety  in  the  manner  of  the  Holy  Spirit's  operation. 

*  The  wind  bloweth  where   it  lifteth,'    faith  our  divine 
teacher,     [John    iii.    8.]     '  and   thou    heareft    the    found 

*  thereof,  but  canft  not  tell  whence   it  cometh,  and  whi- 

*  ther  it  goeth ;  fo  is  every  one  that  is  born  of  the  Spirit.* 
So  free,  fo  fovereign,  fo  multiform  and  incomprehensible, 
are  the  operations  of  divine  grace  ;  but  this  remark  is  not 
intended  to  induce  any  to  reft  fatisfied  in  their  prefent  at 
tainments.     It  is  not  only   the  duty   but  one  of  the   beft 
criteria,  of  a  true  Chrift ian,    '  to  go  on  unto  perfection.' 
[Heb.  vi.  i.] 

We  (hall  detain  the  reader  with  only  one  other  remark 
on  the  preceding  narrative,  viz.  That  the  fubject  of  ths 
fubfequent  work  [the  Hiftory  of  Redemption]  was  long 
one  of  our  author's  molt  favourite  topic's  of  reflection, 
"  When. I  have  read,"  faith  he,  "  hiftories  of  paft  ages, 
the  pleafanteft  thing  in  all  my  reading  has  been,  to  read 
of  the  kingdom  of  Chrift  being  promoted,  ....  and 
my  mind  has  been  much  entertained  and  delighted  with 
the  fcripture  promifes  and  prophecies  of  the  future  glo 
rious  advancement  of  Chrift's  kingdom  on  earth."  And, 
what  is  very  obfervable,  he  even  objected  at  lirft  to  ac 
cept  the  prefidentihip  of  New  Jerfey  College  for  this 
among  other  reafons— "  I  have  had  on  my  mind  and 
heart,  which  I  long  ago  began,  not  with  any  view  to  pub 
lication,  a  great  work,  which  I  call,  a  Hijlory  of  the  Work 
of  Redemption,"  &c.  [See  his  letter  to  the  truftees  of 
the  above  college,  dated  Oct.  19,  1757,  in  the  life  pre- 
,  fixed  to  his  fermons,  p.  95.]  which  circumftance  is  alfo 
remarked  in  a  letter  of  his  fon,  the  Rev.  Jonathan  Ed- 
watds,  of  New  Haven,  Feb.  25,  1773. 

F    V  We 


32  THELIFEOFTHE 

We  fhall  clofe  our  account  of  Prefident  Edwards  \vith 
the  following  particulars  of  his  habit  of  life,  and  cha 
racter  : 

Though  he  was  of  a  tender  and  delicate  confutution, 
yet  few  ftudcnts  were  capable  of  more  clofe  application 
than  he  was.  He  commonly  fpent  thirteen  hours  every 
day  in  his  ftudy.  His  moft  ulual  diversions  in  the  fum- 
mer  were  riding  on  horfeback  and  walking;  he  would 
commonly,  unlefs  diverted  by  company,  ride  two  or  three 
miles  after  dinner  to  fomc  lonely  grove,  where  he  would 
difmount  and  walk  a  while.  At  which  times  he  generally 
carried  his  pen  and  ink  with  him,  to  note  any  thought 
that  fhould  be  fuggefted,  which  he  chofe  to  retain  and 
purfue.  In  the  winter  he  was  wont,  almoft  daily,  to  take 
an  axe  and  chop  wood  moderately  for  the  fpace  of  half 
an  hour  or  more.  He  had  an  uncommon  third  for  know 
ledge,  in  the  purfuit  of  which  he  fpared  neither  cofl  nor 
pains.  He  read  all  the  books,  efpecially  books  of  divi 
nity,  that  he  could  come  at,  from  which  he  could  hope 
to  get  any  help  in  his  purfuit  of  knowledge.  And,  in 
this,  he  confined  not  himfell  to  authors  of  anv  particu 
lar  fedl  or  denomination  ;  but  took  much  pains  to  come 
at  the  books  of  the  nioft  celebrated  writers  whofe  fcheme 
of  divinity  was  mo  ft  contrary  to  his  own  principles :  but 
he  ftudied  the  Bible  more  than  all  other  books,  and  more 
tjian  mofc  other  divines  do.  His  uncommon  acquintancc 
with  it  appeals  in  his  lermons,  and  in  mo  ft  of  his  publi 
cations  :  and  his  great  pains  in  Itudying  it  are  manifeft 
in  his  manufcript  notes  upon  it.  He  was  thought  by 
fon;e,  who  had  but  a  flight  acquaintance  with  him,  to  be 
flifF  and  unfociable  ;  bin  this  \vas  owing  to  want  of  better 
acquaintance.  He  was  not  a  man  of  many  words  indeed, 
and  was  fomewbat  referved  among  ft  rangers  ;  but  among 
fuch  whole  candour  and  friendlhip  he  had  experienced,  he 
threw  o-F  that  referve,  and  was  molt  open  and  free  ;  and 
remarkably  patient  of  contradiction.  He  was  not  ufed 
to  fpcnd  his  time  in  fcandal,  evil  fpenking,  and  backbiting, 
or  in  foolifh  jetting  and  idle  chat ;  but  his  mouth  was 

that 


REV.    JONATHAN   EDWARDS.  33 

that  of  the  juft,  which  bringeth  forth  wifdom,  and  his  lips 
difperfed  knowledge  ;  fo  that  none  of  his  friends  could 
enjoy  his  company  without  inftrnclion  and  profit,  unlefs 
it  was  by  their  own  fault:  he  kept  himfelf  quite  free  from 
worldly  cares ;  and  left  the  direction  of  the  temporal  con 
cerns  of  his  family  almoft  entirely  to  Mrs.  Edwards  ;  who 
was  better  able  than  moil  of  her  fex,  to  take  the  whole 
care  of  them  on  her  hands. 

Thus  ornamental  to  the  chriftian  name  and  character 
lived  the  excellent  fubjecT:  of  thefe  memoirs  ;  and  his  death 
perfectly  harmonized  with  the  tenor  of  his  life:  "  Never 
did  any  mortal  man,"  fays  his  phyfician,  in  a  letter  to 
Mrs.  Edwards,  "  more  fully  and  clearly  evidence  the  fin- 
cerity  of  his  profeffion,  by  one  continued,  univerfal  calm, 
cheerful  resignation,  and  patient  fubmiffion,  to  the  divine 
will,  through  every  ftage  of  his  difeafe,  than  he  :  not  fo 
much  as  one  difcontented  expreffion,  nor  the  lead:  appear 
ance  of  murmuring  through  the  whole." 

Pretkient  Edwards  left  the  following  works,  befides  fun- 
dry  MSS.  yet  unpublished,  which  will  doubtlefs  perpetuate 
his  memory  to  remote  ages  of  the  church. 

I.  A  Narrative  of  the  furprifmg  Work  of  God  in  the 
Converfion  of  feveral  hundred  Souls  in  Northampton, 
New  England.  1737. 

IT.  Five  Sermons— on  Juftification  by  Faith  alone : 
— Preffing  into  the  Kingdom  of  God — Ruth's  Refolu- 
tion— The  Tuftice  of  God  in  the  Damnation  of  Sinners 
—and  the  Excellency  of  Jefus  Chrifl:.  1738. 

III.  Thoughts  on   the    Revival,  of   Religion   in   New 
England.      1742- 

IV.  A  Treatife  on  religious  Affection.     1746. 

V.  Aa     Attempt    to    promote    the   Union   of    God's 
People   in  extraordinary  Prayer  for  the  Revival  of  Reli 
gion.     1747. 

VI.  The  Life   of    Mr.    David  Brainerd,    Miffionary. 
1749. 

VII.  An   Inquiry  into  the  Qualification  for  full  Com 
munion,  Sec.      1749- 

^  F  2  VIII.    A 


34  T  H  E     L  I  F  E     O  F,     &e. 

VIII.  A  Reply  to  the  Rev.  Mr.  William's  Anfwer  to 
this  Inquiry.      1752. 

IX.  An  Inquiry  into  the  Freedom  of  the  Will.    1754. 

X.  A  Number  of  fmgle  Sermons,  on  various  Subjects 
and  different  Occafions. 

XI.  The  Chriftian  Do6lrine  of  original  Sin.      1758. 
N.  B,  This  was  in  the  prefs  when  he  died ;  the  follow 
ing  works  were  pollhumous. 

XII.  A   Hiftory   of   Redemption.      [The    fubfequeut 
work]    1774. 

XIII.  His  Life  and  eighteen  Sermons.     1735- 


SYLLABUS 


SYLLABUS 

OF       THE 

HISTORY    (^REDEMPTION. 

GENERAL    INTRODUCTION. 


TEXT  [Ifa.  li.  8.]  explained. 

Obferve,  i .  How  fhort  the  profperity  of  the  church's 

enemies. 

2.  The  happy  and  eternal  portion  of  God's 
people. 

DOCTRINE.     The  work  of  REDEMPTION  is  a  work  which 
God  carries  on  from  the  fall  of  man  to  the  end  of  the  world. 

Premife,  i.  An  explanation  of  the  terms. 

2.  God's  defigns  in  this  work,  were 
To  triumph  over  his  enemies ; 
To  rcftore  the  ruins  of  the  fall ; 
To  gather  all  the  elect  in  Chrift  ; 
To  complete  their  happinefs ; 
To  glorify  the  blefled  Trinity. 
*Tkefttbjt8  divided  into  three  PERIODS. 


PERIOD    I. 

From  the  FALL  to  the  INCARNATION. 
From  the  FALL  to  the  FLOOD. 

1.  Chrift  began  his  office  immediately  on  the  fall. 

2.  The  firft  promife. 

3.  The  origin  of  facrifices. 

4.  Salvation  of  Abel. 

5.  Revival  of  Religion. 

6.  Holy  life  of  Enoch. 

7.  His  prophecy. 

8.  His  tranflation. 

o.  Prefervation  of  religion  in  Noah's  family. 

in. 


36  SYLLABUS. 

§  II.  From  the  FLOOD  to  the  Call  of  ABRAHAM. 

1.  The  Flood. 

2.  Noah's  prefervation  in  the  ark. 
•     3.   New  grant  to  Noah. 

4.  Renewal  of  the  covenant  with  him. 

5.  Deftruftion  of  Babel. 

6.  The  confequent  difperfion. 

§  III.  From  the  Call  of  ABRAHAM  to  MOSES. 

I  The  Call  of  Abraham. 

2.  Farther  difcovery  of  the  covenant  of  grace. 

3.  Prefervation  of  the  ancient:  Patriarchs. 

4.  Deftru6rion  of  Sodom. 

5.  Covenant  renewed  withlfaac  and  Jacob. 

6.  Hiftory  of  fofeph. 

7.  Jacob's  prophecy. 

§  IV.  From  MOSES  to  DAVID. 

T.  IfraePs  redemption  from  Egypt. 

2.  Other  nations  given  up  to  heathenifm. 

3.  The  law  given  at  Sinai. 

4.  The  jewifh  typical  law. 

5.  The  Pentateuch  written  by  Mofcs. 

6.  Ifracl's  paffage  through  the  wildcrnefs;  typical. 

7.  Human  life  ihortened. 

8.  Miracles  in  the  wildernefs. 

9.  Prophecies  of  Balaam  and  Mofes. 

10.  God's  Spirit  poured  out  on  the  riling  generation. 

11.  HVacl  brought  into  Canaan. 

12.  The  tabernacle  pitched  at  Shiloh. 

13.  The  land   preferved    while    Ifrael   went    up   to 

Jerufalem. 

14.  Ifrael  preferved  during  their  frequent  apoftafies. 
15  Their  repeated  deliverances  from  captivity. 

'  16.  The  appearances  of  Chrift  under  the  Old  Tefta- 

incnt. 
17.  The  fchool  of  the  prophets  inftituted  by  Samuel. 

§  V.  From  DAVID  to  the  Babylon  i  fa  CAPTIVITY. 

1.  David  anointed. 

2.  His  life  wonderfully  preferved. 

3.  Samuel's  writings. 

4.  David's  infpiration. 

5.  David  crowned. 

6.  Jerufalem  chofen  by  God. 

7.  God's  covenant  renewed  with  David. 

8.  Ifrael  urft  poffefs  the  whole  promifcd  land. 

cj.  Jewifh 


SYLLABUS.  37 

9.  Jewiili  vvorfhip  perfected. 

10.  "Writings  of  Nathan  and  Gad. 

11.  Kingdom  of  Judah  preferved  in  David's  family. 

12.  The  building  of  Solomon's  temple. 

13.  The   Jewiili  church   at   its  higheft  glory  in  his 

time. 

14.  God's   Work  carried  on  during  the  fubfequenr 

decline. 
Qbferve,  this  prepared  the  way  for  Chrift's  coming. 

15.  The  canon  of  Scripture  enlarged. 

16.  The  church  kept  in  times  of  general  apoftafy. 

17.  The  book  of  the  law  wonderfully  preferved. 

18.  The  tribe  of  Judah  preferved. 

19.  A  fucceflion  of  Prophets  from  Samuel. 

§  VI.  From  the  Babykmifh  CAPTIVITY  to  the  INCARNA 
TION. 
Premife,   (i.)   This  period  more  the  fubject  of  Prophecy 

than  Hiftory. 

(2.)    Full  of  remarkable  revolutions. 
(3.)   The  church  preferved  in  the  midft  of  them 
all. 

1.  The  captivity  in  Babylon — its  ufeto  the  Jews. 

2.  Additions  to  the  canon  of  Scripture. 

3.  Babylon  destroyed  by  Cyrus. 

4.  The  Jews  return. 

5.  The  prophecies  of  Haggai  and  Zachariah. 

6.  The  Spirit, of  Gcd  remarkably  with  Ezra. 

7.  The  book  of  Ezra  written. 

8.  The  canon  of  Scripture  compiled. 

9.  The  public  reading  of  the  law. 

10.  The  Jews  preferved  from  Haman's  cruelty. 

1 1.  The  books  of  Nehemiah  and  Efther  written. 

12.  Malachi's  prophecy. 

13.  The  Spirit  of  Prophecy  ceafed. 

14.  The  Perfi an  Empire  deftroyed. 

15.  The  Septuagint  tranflation. 

1 6.  The  church  preferved  during  the  Greek   Em 

pire. 

17.  The  erection  of  the  Roman  Empire. 

1 8.  Learning  and  philofophy  at  their  height. 

19.  Roman  Empire  in  peace  and  glory. 

IMPROVEMENT,  i.  Jefus  the  true  Mefliah. 

2.  The  Old  Teftament  infpired. 

3.  An  objection  anfwered. 

4.  God's 


38  SYLLABUS. 

4.  God's  wifdom  difplayed  in  divine  re 

velation. 

5.  Chrift  the  grand  fubjecl:  of  the  Bible. 

6.  The  ufefulnefs  of  the  Old  Teftament. 

7.  Folly  of  neglecting  the  Bible. 

8.  Grandeur   of    Chrift's   character    and 

million. 


PERIOD    II. 

From  CHRIST'S  INCARNATION  to  his  RESURRECTION. 
§  I.  The  INCARNATION— why  neceflary. 

1.  Included  Chrift's  conception  and  birth. 

2.  Accomplifhed  in  the  fulnefs  of  time. 

3.  The  greatnefs  of  this  event. 

4.  Poverty  of  Chrift. 

5.  Several  concomitants  of  this  event  ;  as 

The  return  of  God's  Spirit ; 

Notice  taken  of  the  Incarnation  both  in  heaven 

and  earth  ; 

Circumcilion  of  Chrift ; 
ChrilVs  appearance  in  the  fecond  temple  ; 
The  fceprre's  departing  from  Judah. 
§  II.  The  PURCHASE  of  Redemption. 

1.  The  term  explained. 

2.  General  Obfervations  ;  viz. 

(i.)  Chrift's  fatisfa&ion  confided  inhis  fufferings. 
(2.)  During  the  whole  of  his  humiliation. 
(3.)  By   the   fame  things  Chrift  fatisried  for  fin, 
and  purchafed  eternal  happinefs. 

3.  Confider  Chrift's  obedience,  as  to 

(i.)   The  laws  he  obeyed— as  a  Man,  a  Jew,  and 

as  a  Mediator. 
AT.  B.  Obferve  the  excellency  of  this  obedience. 

(2.)   The  different  periods  of  his  obedience  ; 
In  his  private  life  ; 

In  his  public  miniftry  ;  concerning  which, 
Obferve,  Chrift's  forerunner  ; 
His  baptilm  ; 

His  public  works ;  preaching,  working  mira 
cles,  and  calling  his  ditciples; 
His  miniftry  linitlied,  by  counfelling  his  dif- 
ciples,    inftituting  his  fupper,    and  offering 
himfelf  a  lacritice. 

(3.)  The 


SYLLABUS.  39 

(3.)   The  virtues   he  exercifed ;  with  refpect  to 

God,  himfelf,  and  other  men. 
4.  Confider  Chrift's  fufferings: 
(i.)   In  his  infancy; 

(2.)  private  life; 

(3.)  public  mirriftry; 

(4.)  death. 

IMPROVEMENT,  i.  Reproof, 

Of  unbelief; 
Self  righteoufnefs ; 
Ncglecl  of  falvation. 
2.  Encouragement; 

Completenefs  of  Chrift's  purchafe ; 
Chrift  rejects  none  who  come  to  him. 


PERIOD    III. 

INTRODUCTION,  i.  The  times  of  this  period  called  the 

latter  days. 
2 . end 

of  the  world. 
3. defcribed  as  a 

creation  of  a  new  heaven  and  earth 
4. called  the 


kingdom  of  God. 

Obferve,  God's  defign  to  exhibit  his  wifdom  and  victories 
over  Satan. 

§  I.  Thofe  things  WHEREBY  CHRIST  WAS  CAPACITATED 
for  this  work. 

1.  His  refurre&ion. 

2.  His  afceniion. 

^  II.   DISPENSATION    of  PROVIDENCE,  by  which   the 
means  of  the  fuccefsof  it  were  eftabliihed,  viz. 

1.  The  end  of  the  Jewifh  difpenfation. 

2.  The  Chriftian  Sabbath. 

3.  The  inftitution  of  a  gofpel  miniftry. 

4.  The  gift  of  the  Holy  Ghoft. 

5.  The  full  revelation  of  gofpel  truth. 

6.  The  appointment  of  deacons. 

7.  The  miffion  of  St.  Paul. 

8.  The  inftitution  of  ecclefiaftical  councils. 

Q.  Committing  the  New  Tedamentto  writing. 

G  $  III. 


40  SYLLABUS. 

§  III.    This  SUCCESS  CARRIED  ON  in  a  SUFFERING  ftate. 

I.   From   ChrijTs  refurrcftion   to  the  dejlrutiion  of 

Jcrufalcm. 
(i.)   Its  fuccefs  among  the  Jews,  Samaritans,  and 

Gentiles. 

(2.)   Oppofition  made  to  it. 
(3.)   God's  judgments  on  the  oppofers. 

2.  From  the  dejlruft'ion  of  Jerufalem  to  Conftantine. 

(i.)   Oppofition  made  by  writing  and  perfecution. 

(2.)    Succefs  of  the  gofpel  notwithftanding. 

(3.)   Particular  circumftances  of  diftrefs  juft  be 
fore  Conftantine. 

(4.)   Revolution  in  Conftantine's  time. 

Chriftians  delivered  from  perfecution. 
Terrible  judgments  on  their  enemies. 
Heathenilm  in  a  great  meafure  abolimed. 
Peace  of  the  church. 

IMPROVEMENT. — "The  truth  of  ChrljYianity. 

The  gofpel  the  only  means  of  bringing  men  to 

the  knowledge  ot  God. 
The  hand  of  God  vifible  in  this  work. 
No  other  caufe  fufficient  to  account  for  it. 
The  event  agreeable  to  Chrift's  predictions. 

3.  From  Conjlantinc  to  the  rife  of  Antichrift. 

(i.)   Oppofition  made  by  herefies  and  paganifm. 
(2.)    Succefs  of  the  gofpel  notwithftanding. 

4.  From  the  rife  of  Antichrift  to  the  reformation. 

(i.)   The  devil's  oppofition  by  Popery  and  Maho- 
metanifm. 

(2.)   The  church  wonderfully  preferved. 

Some  nations  late  in  fubmitting  to  popery. 
Some  in  every  age  oppofed  it, 
Particularly  the  Waldenfes, 
Alfo  Wickliffe  and  his  difciples. 

5.  From  the  reformation  to  the  prcfent  time. 

(i.)   The  reformation  itfelf  coniidered. 
(2.)   The  oppofition  made  to  it, 

By  the  Council  of  Trent, 

By  private  confpiracies, 

By  open  wars, 

By  bloody  perferutions, 

By  erroneous  opinions. 

(3.)  The 


SYLLABUS.  4t 

(3.)   The  fucccfs  of  the  gofpel  lately, 
In  reformation  of  do£trine ; 
In  the  fpread  of  the  gofpel ;  particularly  in 

America,  Mufcovy,  and  the  Eaft  Indies. 
Revivals  of  religion   of  late,   efpecially  in 

Saxony  and  New  England. 
(4.)   The  prefent  ftate  of  religion; 
In  fome  refpe£ts  better, 
In  others  worfe. 

IMPROVEMENT. ---Evidences  of  Chriftianity, 

From  the  oppoiition  of  wicked  men, 

prefervation  of  the  church, 

fulfilment  of  prophecies, 

fpirit  of  Chriftianity. 

The  credibility  of  remaining  prophecies. 
6.  From  the  prefent  time  to  the  fall  of  Antichrift. 

(i.)    A  dark  time  will  precede  this  event. 

(2.)   The    fall    of    Antichrift    will    be  gradual, 
though  fwift. 

(3.)   It  will  be  accomplished  by  the  out-pouring 
of  God's  Spirit. 

(4.)   Great  oppoiition  will  be  made. 

(5.)   Chrift  will  obtain  complete  victory. 

(6.)    Satan's  vifible  kingdom  be  univerfally  de- 
ftroyed. 

(7.)   This  event  compared  to  the  day  of  judgment. 

§  IV.  This  SUCCESS  carried  on  in  a  PROSPEROUS  ftate  for 
the  moft  part. 

1.  Its  profpenty  through   the  greater  part  of   this 

period, 
(i.)   This  moft  properly  the  kingdom  of  heaven 

on  earth. 
(2.)   This  the  grand  period  for   the  fulfilment  of 

prophecy. 
(3.)   The  duration  of  this  period. 

2.  The  grand  apojlafy  which  will  immediately  pre 

cede  Chrift's  coming. 

§  V.  COMPLETION  of  this  work  in  GLORY. 

Prcmlfc,  (i.)    How  great  the  fuccefs  of  Chrift's  purchafe. 
(2.)   All  preceding  deliverances  preparatory  and 

typical  of  this. 
To  accompl:jh  this  work, 

i.  Chrift  will  appear  in  the  clouds : 

G   2  2.  The 


42  SYLLABUS. 

2.  The  dead  fhall  be  raifed ; 

3.  The  faints  mall  meet  the  Lord  in  the  air; 

4.  The  righteoufnefs  of  the  church  and  wickednefs 

of  her  enemies  mall  be  manifeft  ; 

5.  Final  fentence  pafs  on  all  men  ; 

6.  Chrift  and  his  church  afcend  to  glory  ; 

7.  This  world  be  burnt; 

8.  The   church  made  completely    and  eternally 

happy. 
GENERAL  IMPROVEMENT. 

1 .  How  great  the  work  of  redemption  ! 

2.  God  the  Alpha  and  Omega  in  it. 

3.  Chrift  in  all  things  hath  the  pre-eminence. 

4.  The  harmony  ot  divine  Providence. 

5.  The  truth  ot  the  Scriptures. 

6.  Difplay  of  the  divine  power  and  glory. 
7. wifdom. 

8. mercy  and  faithfulnefs. 

9.  Happinefs  of  the  church. 
10.  Mifery  of  wicked  men. 


HISTORY 


HISTORY 

O  F 

REDEMPTION. 

ISAIAH.  It    8. 

FOR  THE  MOTH  SHALL  EAT  THEM  UP  LIKE  A  GAR 
MENT,  AND  THE  WORM  SHALL  EAT  THEM  LIKE 
WOOL  :  BUT  MY  RIGHTEOUSNESS  SHALL  BE  FOR 
EVER,  AND  MY  SALVATION  FROM  GENERATION  TO 
GENERATION. 


T 


H  E  defign  of  this  chapter  is  to  comfort  the  church 
under  her  fufferings,  and  the  perfections  of  her  enemies; 
and  the  argument  of  confolation  infifted  on,  is,  the  con- 
ftancy  and  'perpetuity  of  God's  mercy  and  faithfulnefs, 
which  fhall  be  manifeft  in  continuing  to  work  falvation; 
protecting  her  againft  all  aflaults  of  her  enemies,  and  car 
rying  her  through  all  the  changes  of  the  world,  and  finally 
crowning  her  with  victory  and  deliverance. 

In  the  text,  this  happinefs  of  the  church  of  God  is  fet 
forth  by  comparing  it  with  the  contrary  fate  of  her  enemies 
that  opprefs  her.  And  therein  we  may  obferve, 

i.  How  {holt-lived  the  power  and  profperity  of  the 
church's  enemies  is  :  '  The  moth  fliall  eat  them  up  like 
.«  a  garment,  and  the  worm  fhall  eat  them  like  wool;'  (A) 

/.  e  . 


(A)    The  MOTH  —  and  the  vfWNifiall  eat  them.~\  There  is  a  flight 
inaccuracy  in  this  rendering  which  is  worth  correcting,  becaufe 

it 


4*          HISTORY   OF   REDEMPTION. 

i.e.  however  great  their  profperity,  and  however  great  their 
prefent  glory,  they  fhall  by  degrees  confume  and  vanifh 
away  by  a  fecret  curfe  of  God,  till  they  come  to  nothing  ; 
and  their  power  and  glory,  and  confequently  their  perfe- 
cutions,  eternally  ceafe  ;  and  themfelves  be  finally  and  ir 
recoverably  ruined  :  as  the  rineft  and  moft  glorious  apparel 
will  in  time  wear  away,  and  be  confumed  by  moth  and 
rottennefs.  We  learn  who  thofe  are  that  fhall  thus  con- 
fume  away,  by  the  foregoing  verfe,  viz.  thofe  that  are  the 
enemies  of  God's  people  :  '  Hearken  unto  me,  ye  that 

*  know  righteouinefs,  the  people  in  whofe  heart  is  my  law, 

*  fear  ye  not  the  reproach  of  MEN,  (B)  neither  be  ye  afraid 

*  of  THEIR  revilings. 

Obferve,  2.  The  contrary  happy  lot  and  portion  of  God's 
church,  cxpreffed  in  thefe  words,  '  My  righteoufnefs  (hall 

<  be 

it  will  throw  a  farther  beauty  on  the  text.  It  fliould  feem  that 
the  word  [5#y]  gnti/Ij,  rendered  moth,  ftrittly  fignifies,  not  the 
moth-Jly,  but  the  moth-iuorni,  or  caterpillar,  and  receives  its  name 
from  its  corroding  and  dejlroyins  the  texture  of  cloth.  [PARKHURST 
Lex.  Heb.  in  Verb,  and  SCOTT  in  Job.]  "  The  young  moth," 
[or  moth-worm]  fays  the  ingenious  Abbe  LE  PLUCHE,  "  upon 
leaving  the  egg,  which  a  papilio  [or  moth]  has  lodged  upon  a 
piece  of  fluff  ....  commodious  for  her  purpofe,  finds  a  habita 
tion  and  food  ....  it  grows  and  lives  upon  the  nap,  and  likewife 
builds  with  it  its  apartment.  .  .  .  The  whole  is  well  fattened  to  the 
ground  of  the  ftuff  with  feveral  cords  and  a  little  glue.  The  moth 
[worm]  .  .  .  devours  and  demolifhes  all  about  her  ;  .  .  .  and  when 
fhe  has  cleared  the  place  .  .  .  .  fhe  draws  out  all  the  ftakes  of  this 
tent,  after  which  (he  carries  it  to  fome  little  diftance,  and  then 
fixes  it  with  (lender  cords  in  a  new  fituation.  In  this  manner  fhe 
continues  to  live  at  our  expence  till  fhe  is  fatiated  with  her  food, 
at  which  period  fhe  is  firit  transformed  into  a  nymph,  and  then 
changed  into  zpnpi'io,  or  moth.  [Nature  Difplayed,  vol.  i.  p.  35.] 
And  this  is  what  is  intended  to  be  exprefled  by  the  latter  word 
[DD]  fas,  which  is  the  proper  name  of  the  moth  itfelf,  from  its 
agility.  [So  the  LXX  render  it  Srjra?,  and  the  Vulgate,  Tinea. 
And  hence  is  derived  £n?,  ufed  in  the  Greek  and  Syriac  of  Matt. 
vi.  20.]  We  would  read  the  text  thus,  '  The  MOTH-WORM  fhall 
eat  them  like  a  garment,  and  the  MOTH  fhall  devour  them  like 
wool.'  So  fecret,  rapid,  and  complete  fhall  be  the  deftruftion  of 
the  church's  enemies  ! 

(B)  '  Reproach  of  ;r.:n.'~]  Bifhop  LOWTH  [inloc.]  renders  the 
latter  word  [il'UX]  fomewhat  more  elegantly  and  literally,  "  Re 
proach  of  \VP.  ETCHED  MAN." 


HISTORY    OF    REDEMPTION.          45 

'  be  for  ever,  and  my  falvation  from  generation  to  gene- 
'  ration.'  Alfo  who  thofe  are  that  mall  have  the  benefit 
of  this,  by  the  preceding  verfe,  namely,  '  They  that  know 

*  righteoufnefs,  and  the  people  in  whofe  heart  is  God's 
'  law  ;'  or,  in  one  word,  the  church  of  God.     And  con 
cerning  this  their  happinefs  we  may  obferve  two  things, 
wherein  its  confifts,  and  its  continuance. 

(i.)  Wherein  it  confifts,  viz.  In  God's  righteoufnefs 
and  falvation  towards  them.  By  God's  righteoufnefs  here, 
is  meant  his  faithfulnefs  and  fulfilling  his  covenant  pro- 
mifes  to  his  church,  or  his  faithfulnefs  towards  his  church 
and  people,  in  beftowing  the  benefits  of  the  covenant  of 
grace  upon  them  ;  (c)  which  benefits,  though  they  arc 
beftowed  of  free  and  fovereitm  erace,  and  are  altogether 

O  O  '  O 

undeferved  ;  yet  as  God  has  been  pleafed,  by  the  promifes 
of  the  covenant  of  grace,  to  bind  himfelf  to  beftow  them, 
fo  they,  are  beftowed  in  the  exercife  of  God's  righteoufnefs 
or  juftice.  And  therefore  the  apoftle  fays  [Heb.  vi.  10.] 

*  God  is  not  unrighteous,  to  forget  your  work  and  labour 
'  of  love.'     And  the   Evangelift  [i  John  i.  9.]  '   If  we 

*  confefs  our  fins,   he  is  faithful  and  juft  to  forgive  us  our 

*  fins,  and  to  cleanfe  us  from  all  unrighteoufnefs.'     So  the 
word  righteoufnefs  is  very  often  ufed  in  fcripture  for  God's 
covenant  faithfulnefs ;  as   in  Nehem.  ix.   8.   '  Thou  haft 
performed  thy  words,  for  thou  art  righteous.'     So  we  are 
often  to  underftand  righteoufnefs  and  covenant  mercy  for 
the  fame,  as  [Pfa.  xxiv.  5.]   '   He  (hall  receive  the  bleffing 
'  from  the  Lord,  and  righteoufnefs  from  the   God   of  his 

*  falvation.'     [Pfa.   xxxvi.    10.]    '   Continue    thy  loving 
'  kindnefs  to  them  that  know  thee,  and  thy  righteoiifnefs 
'  to  the   upright   in  heart.'     [Pfa.  li.   14.]   '  Deliver  me 

*  from  blood  guiltinefs,  O  God,  thou  God  of  my   falva- 

*  tion,  and  my  tongue  fhall  fing  aloud  of  thy  righteouf 
nefs.'     [Dan.  ix.  1 6.]  '  O  Lord,  according  to  thy  righ- 

'  teoufnefs, 

(c)  God's  righteoufnefs. ~\  "  The  word  [pip]  righteoufnefs  is 
ufed  in  fuch  a  great  latitude  of  fignification  .  . ,  that  it  is  not  eafy 
fometimes  to  give  the  precife  meaning  of  it;  ....  it  means  here 
the  faithful  completion  of  God's  promifes  to  deliver  his  people.'1 
£Bp.  LOWTH,  in  ver.  5.] 


46  HISTORY    OF    REDEMPTION. 

«  teoufnefs,  I  befeech  thee,  let  thine  anger  and  thy  fury 
'   be  turned  away.'— -And  fo  in  innumerable  other  places. 

The  other  word  here  ufed  is  falvation.  Of  thefe,  God's 
righteoufnefs  and  his  falvation,  the  one  is  the  caufe,  of 
which  the  other  is  the  effe£h  God's  righteoufnefs,  or 
covenant  mercy,  is  the  root,  of  which  his  falvation  is  the 
fruit.  Both  of  them  relate  to  the  covenant  of  grace.  The 
one  is  God's  covenant  mercy  and  faithfulnefs,  the  other 
intends  that  work  by  which  this  covenant  mercy  is  accom- 
pliihed.  For  falvation  is  the  fum  of  all  thofe  works  of 
God,  by  which  the  benefits  of  the  covenant  of  grace  are 
procured  and  beftowed. 

(2.)  We  may  obfervc  its  continuance,  iignified  here 
by  two  expreffions  ;  for  ever,  and  from  generation  to 
generation.  The  latter  feems  to  be  explanatory  of  the 
former.  The  phrafe  for  ever,  is  varioutly  ufed  in  forip- 
ture.  (D)  Sometimes  thereby  is  meant  as  long  as  a  man 

lives. 

(D)  The  phrafe  FOR.  EVER  is  iiarloujly  ufed  in  fcnptiirc. ]  The 
meaning  of  this  and  the  like  expreffions  is  fo  intimately  connected 
with  feveral  controverfies,  particularly  the  pei-yetuity  of  the  law  of 
Mofcs,  the  duration  of  future  torments,  and  the  divinity  of  Chriit, 
that  it  is  of  confiderable  confequence  to  afcertain  it.  SCHIND- 
LERUS  fays  of  the  original  term  in  Hebrew,  "  JEvum,  feculum^ 
certum  tcmporis  fpacium  :  longum  tempus  prxteritum  aut  futu- 
rum  :  tempus,  cujus  duratio  ell  abfcondita :  duratio  finita  juxta 
fubje&am  materiam,de  qui  agitur."  PARKHURST  [Lex.  in  CD^] 
whofe  words  perfectly  corrcfpond,  interprets  it  of  "  Time,  hidden 
or  concealed  from  man,  as  well  indefinite  and  eternal,  as  finite  ;  as 
well  pall  as  future.  It  feems  to  be  much  more  frequently  ufed  for 
an  indefinite  than  for  an  infinite  time."  And  even  Mr.  LEVI 
explains  it  by  "  Perpetual ;  everlafting  ;  figuratively  ^  a  certain 
number  of  years.'  [Heb.  Di£L  in  Q^J?.] 

We  think  the  moil  accurate  method  of  explaining  the  different 
meanings  of  this  phrafe  would  be,  to  reduce  them  to  a  general 
term,  and  none  feems  to  promife  io  fair,  or  lias  been  fo  generally 
applied  to  it,  as  AGE  (asvum,  feculum)  which  we  mall  therefore 
try,  and  apply  to  the  inftances  quoted  by  our  author. 

i.  Forever,  everlafting,  and  the  like  terms,  are  fometimes  ap 
plied  to  the  age  of  human  life,  as  in  I  Sam.  xxviii.  2.  *  And  Ac'hifli 
*  faid  to  David,  I  will  make  thee  keeper  of  mine  head  for  ever  ;' 
/".  e.  as  long  as  I  live.  So  our  author  underftands  Exod.  xxi.  6.  as 
above  cited;  but  many  refer  this  to  the  next  fo.ife. 

2.   For- 


HISTORY   OF   REDEMPTION.          47 

Jives.  Thus  it  is  faid,  [Exod.  xxi.  6.]  The  fervant  that 
had  his  ear  bored  through  with  an  awl  to  the  door  of 
his  mafter  fhould  ferve  him  for  ever.— Sometimes  thereby 
is  meant  during  the  continuance  of  the  Jewifli  ilate. 
So  of  many  of  the  ceremonial  and  Livitical  laws  it  is  faid, 
that  they  Jhould  be  ftatutes/or  ever.— Sometimes  it  means 
as  long  as  the  world  mall  ftand,  or  to  the  end  of  the  ge 
nerations  of  men.  Thus  [Ecclef.  i.  4.]  '  One  generation 
'  pafleth  away  and  another  cometh  ;  but  the  earth  abideth 

H  if* 

2.  for  ever  means  to  the  year  of  jubilee,  as  L.EVI  [ut  fupra"] 
and  others.     The  fact   is,  if  no  jubilee  intervened,  the   fervant 
whofe  ear  was  bored  was  to  ferve  as  long  as  he  lived,  but  the  ju 
bilee  releafed  him.     And  the  term  age  might  be  applied  to  the  pe 
riod  of  the  jubilee,  which  was  fifty  years,  with  as  much  propriety 
as  to  that  of  a  century.     Seculum  has  been  differently  explained  of 
periods  of  thirty,  one  hundred,  and  even  a  thoufand  years. 

3.  We  frequently  reftrift  the  term  for  ever  to  the  Jeivifl)  age, 
or  difpenfation,  and  thus  account  for  the  abolition  of  thofe  ftatutes 
which,  as   above   obferved,  were  commanded  to  be  kept  for  ever. 
The  time  of  the  Jewifh  difpenfation  may  be  with  as  much  pro 
priety  called  an  age,  as  are  the  periods  of  other  difpenfations : — 
thus  we  fay,  the  Antideluvian  age,  the  Patriarchal  age,  the  Mil 
lennial  age.      So  the  heathens  divided  the  different  periods  of  the 
world  into  the  Golden  age,  the  Silver  age,  the  Iron  age,  &c. 

4.  The  fame  term  may  be  extended  to  the  period  of  the  Gofpel 
difpenfation,  or  the   Gofpel  age,  the  lafl  which  the  fcripture  war 
rants  us  to   expect,  the  termination  of  which  therefore  will  be 
coeval  with  the  end  of  the  xvorld  ;  and  in  this  view,  it  will  be  the 
fame  thing  whether  we  refer  the  term  for  ever  to  the  end  of  the 
gofpel  difpenfation,  or  of  the  world,  as  our  author  docs. 

5.  The  expreffionybr  ever  muft  certainly  be  fometimes  taken  in 
its  utmofl  extent,  as  reaching  to  eternity,  i.  e.  the  age  of  God  and 
fpiritual  beings  ;  rind  we  may  obferve,  that  when  the  term  is  re 
peated  (for  ever  and  ever)  it  is  generally  fo  to  be  underflood. 

6.  The  termer  ever  is  frequently  taken  in  a  figurative  view,  as 
above  hinted,  for  any  long  period,  paft  or  future.      [See  in  the 
Heb.  Ecclef.  i.  10. — xii.  5.]      Thus  we  ufe  the  term  age  when 
\\'e  fay,  fuch  a  thing  has  been  an  age  in  doing — fuch  a  perfon  is  an 
<ige  in  coming — or  fuch  an  event  happened  an  age  ago. 

But  the  moft  important  thing  is  to  eaftblifh  a  criterion  to  deter 
mine  its  full  import  in  any  text  required.  The  remark  of  SchimU 
lerus  above  cited  is  certainly  juit,  namely,  that  the  ful/jci!  m:ft  df- 
ttrmincit;  may  we  not  venture  then  to  fay,  that  the  terms  for  ever, 
f  Verio/ling,  &c.  are  always  to  be  taken  in  the  wtmojl  Litltucle  the  fr.l* 
jt-cl  will  admit  of,  and  therefore  to  be  extended  to  a  proper  cternitv, 
when  there  is  nothing  decifive  t  >  forbid  it  ? — [I.  N.  J 


48          HISTORY    OF    REDEMPTION. 

'  for  ever?  Sometimes  thereby  is  meant  to  all  eternity. 
So  it  is  faid,  '  God  is  blefledybr  ever?  [Rom.  i.  25.]  And 
[John  vi.  51.]  'If  any  man  eat  of  this  bread  he  fhall 

*  live/or  ever?     Now  which   of  thefe  fenfes   is  here  in 
tended  the  next  word  determines,  '  and  my  falvation  from 
'  generation    to   generation  ;'     that   is,     to    the    end    of    the 
world.      Indeed  the  fruits  of  God's  falvation  fhall  remain 
afterwards,    as  appears  by  the  6th  verfe  ;    '  Lift    up  your 
'  eyes  to  the  heavens,  and  look  upon  the  earth   beneath  : 
'  for  the  heavens   mall  vanifli  away  like  fmoalc,  and  the 
'  earth  ihall  wax  old  like  a  garment,  and  they  that  dwell 

*  therein  ihall  die  in  like  manner,  but  my  falvation  fhall 
'  be   for  ever,  and  my  righteoufnefs  fhall   not  be  abolifh- 
'  ed.'     But  the  work  of  the  falvation  of  the  church  fhall 
continue  to  be    wrought    till   then.     Till  the  end  of  the 
world    God   will    go    on  to  accomplim    deliverance  and 
falvation  for  the  church,    from  all  her  enemies  ;  for  that  is 
what  the  prophet  is  here  fpeaking  of.      Till  the  end  of  the 
•world;  till  her  enemies  ceafe  to  be,  or  to  have  any  power 
to  moled  the  church.     And  this  expreflion,  from  genera 
tion  to  generation,  may  determine  us,  as  to  the  time  which 
God  continues  to  carry  on  the  work  of  falvation  for  his 
church,    both  with  refpec"l  to  the  beginning  and  end.      It 
is  from  generation  to  generation,  /".  e.  throughout  all  ge 
nerations;    beginning   with   the   rirfr,  generation    of   men 
upon  the  earth,  and  not  ending  till  thefe  generations  end, 
with  the  world  itfelf.     And  therefore  we  deduce  from  thefe 
•words  this 


DOCTRINE. 

THE  WORK  OF  REDEMPTION  IS  A  WORK  WHICH  GOD 
CARRIES  ON  FROM  THE  FALL  OF  MAN  TO  THE  END 
OF  THE  WORLD. 

i 

THE  beginning  of  the  poiterity  of  our  firfr,  parents  was 
after  the  fall  ;  for  all  their  pofterity,  by  ordinary  genera 
tion,  are  partakers  of  the  fall,  and  of  the  corruption  of 

nature 


INTRODUCTION.  49 

nature  that  followed  from  it ;  and  thefe  generations,  by 
which  the  human  race  is  propagated,  {hall  continue  to 
the  end  of  the  world;  fo  thefe  two  are  the  limits  of  the 
generation  of  men  on  the  earth;  the  fall  of  man,  and 
the  end  of  the  world.  There  are  the  fame  limits  to  the 
work  of  redemption,  as  to  thofe  progreffive  works  of 
God,  by  which  that  redemption  is  accompliihed  ;  though 
not  as  to  the  fruits  of  it ;  for  they,  as  was  faid  before,  fhail 
be  eternal. 

The  work  of  redemption  and  the  work  of  falvation  are 
the  fame  thing.  What  is  fometimes  in  fcripture  called 
God's  faving  his  people,  is  in  other  places  called  his  re 
deeming  them.  Chrift  is  called  both  the  Saviour  and  Re 
deemer  of  his  people. 

BEFORE  entering  on  the  propofed  Hiftory  of  the  Work 
of  Redemption,  I  would, 

1.  Explain  the  terms  made  ufe  of  in  the  doctrine  ;-— 
and, 

2.  Shew  what  are  thofe  things  which  are  defigned  to  be 
accomplifhed  by  this  great  work. 

I.I  am  to  ihow  in  what  fenfe  the  terms  of  the  doc 
trine  are  ufed.— And,  (i.)  I  (hall  point  out  how  I  would 
be  underftood  when  I  ufe  the  word  redemption  ;— and,  (2.) 
When  I  fay,  the  work  is  carried  on  from  the  fall  of  man  to 
the  end  of  the  world. 

(i.)  I  tmift  fhow  how  I  would  be  underftood  when  I 
ufe  the  word  redemption.— And  here  it  may  be  obferved, 
that  the  work  of  redemption  is  fometimes  to  be  taken  in  a 
limited  fenfe,  for  the  purchafe  of  falvation  ;  (for  fo  the 
word  ftriiStly  fignifies,  a  purchafe  of  deliverance  ;)  and  if 
we  take  it  in  this  fenfe,  the  work  of  redemption  was  not 
io  long  in  doing:  but  it  was  begun  and  rimmed  with 
Chrift's  humiliation.  It  was  begun  with  Chrift's  incar 
nation,  carried  on  through  his  life,  and  finifhed  with 
his  death,  or  the  time  of  his  remaining  under  the  power 
of  death,  which  ended  in  his  refurredtion  : .  and  fo  we 
fay,  that  the  day  of  Chrift's  refurre6Hon  is  the  day  when 
he  iiniihed  the  work  of  redemption,  z.  c.  then  the  purchafe 

H  2  was 


5o  HISTORY    OF    REDEMPTION. 

was  finifned  :  and  the  work  itfelf,  and  all  that  appertained 
to  it,  was  virtually  done,  but  not  aftually. 

But  fometimes  the  work  of  redemption  is  taken  more 
largely,  as  including  all  that  God  doth  tending  to  this  end  ; 
not  only  the  purchafe  itfelf,  but  alfo  all  God's  works  that 
were  properly  preparatory  to,  orapplicatory  of,  the  purchafe, 
and  accompliihing  the  fuccefs  of  it :  fo  then  the  whole  dif- 
penfarion,  as  it  includes  the  preparation,  the  purchafe,  and 
the  application  and  fuccefs  of  Chrift's  redemption,  may 
be  called  the  work  of  redemption.  All  that  Chrift  does  in 
this  great  affair  as  mediator,  in  any  of  his  offices,  either 
of  prophet,  prieft,  or  king  ;  either  when  he  was  in  this 
world  in  his  human  nature,  or  before,  or  fmce  :  and  not 
only  what  Chrift  the  mediator  has  done,  but  alfo  what  the 
Father,  or  the  Holy  Ghoft,  have  done,  as  covenanted  in 
this  defign  of  redeeming  finful  men  ;  or,  in  one  word, 
all  that  is  wrought  in  execution  of  the  eternal  covenant  ot 
redemption ;  this  is  what  I  call  the  work  of  redemption 
in  the  doctrine  ;  for  it  is  all  but  one  work,  one  defign. 
The  various  difpenfotions  or  works  that  belong  to  it,  are 
but  the  feveral  parts  cf  one  Ichcme.  It  is  but  one  defign 
that  is  formed,  to  which  all  the  offices  of  Chrift  direcSUy 
tend;  in  which  all  the  Perfoas  of  the  Trinity  confpire ; 
and  all  the  various  difpenfations  that  belong  to  it  are  united. 
The  feveral  wheels  are  one  machine,  to  anfwer  one  end, 
and  produce  one  efFeit. 

(2.)  When  I  fay,  this  work  is  carried  on  from  the  fall 
of  man  to  the  end  of  the  world  ;  in  order  to  the  full  un- 
cierftanding  of  rny  meaning  in  it,  I  would  defire  two  or 
three  things  to  be  obferved. 

[i.]  That  it  is  not  meant,  that  nothing  was  done  in 
order  to  it  before  the  fall  of  man.  Some  things  were  done 
before  the  world  was  created,  yea,  from  all  eternity.  The 
perlons  of  the  Trinity  were,  as  it  were,  confederated  in  a 
defign,  and  a  covenant  of  redemption  ;  (E)  in  which  co 
venant 


(L)    The  PERSONS   of  the  TRINITY.]     Some  ferious  perfons 
have  been  offended  at  thefe  terms  as  unfcn'ptural  and  unwarrant 
able. 


INTRODUCTION.  51 

venant  the  Father  had  appointed  the  Son,  and  the  Son  had 
undertaken  the  work  :  and  all  things  to  be  accomplished 
in  the  work  were  ftipulated  and  agreed  :  and  befides  thefe, 
there  were  things  done  at  the  creation  of  the  world,  in 
order  to  that  work,  before  man  fell ;  for  the  world  itfelf 
feems  to  have  been  created  in  order  to  it.  The  work  of 
creation  was  in  order  to  God's  works  of  providence  ;  fo 
that  it  it  be  inquired,  which  of  thefe  are  the  greatefb,  the 
\vorks  of  creation,  or  the  works  of  providence  ?  I  anlvveu, 
the  works  of  providence  ;  becanfe  God's  works  of  provi 
dence  arc  the  end  of  his  works  of  creation;  as  the  build 
ing 

able.  It  is  acknowledged  well  to  keep  as  much  as  may  be  to  the 
phrafeology,  as  well  as  doclrines  of  revelation  ;  but  it  is  not  al 
ways  poffible  ;  unlefs,  at  leaft,  we  will  talk  Greek  and  Hebrew. 
As  to  the  word  TRINITY,  fince  it  implies  no  more  than  the  union 
of  Three  in  One,  without  leaning  to  any  particular  fcheme  of  ex 
plication,  thofe  who  believe  the  divine  and  myiterious  union  of  Fa 
ther,  Son,  and  Spirit,  in  one  Godhead,  need  hardly  fcruple  it, 
however  averfe  to  human  fyftems. 

The  term  PERSON  when  applied  to  Deity  is  certainly  ufed  in  a 
fenfe  fomevvhat  different  from  that  in  which  we  apply  it  to  one  ano 
ther  ;  but  when  it  is  confidered  that  the  Greek  words  ['Yvcrcartr  & 
n^a-owov]  to  which  it  anfwers,  are  in  the  New  Teftament  applied  to 
the  Father  and  Son,  [Hcb.  i.  3. — 2  Cor.  Jv.  6.]  and  that  nofmglc 
term,  at  leaft,  can  be  found  more  fuitable,  it  can  hardly  be  con 
demned  as  unfcriptural  or  improper. 

The  Perform  of  the  Trinity  are  confederated  In  a  COVENANT,  &c. 
It  would  lead  us  far  beyond  the  compafs  of  a  note  to  enter  here  on 
the  do&rine  of  the  covenants  ;  we  fhall  therefore  only  fubjoin  a 
few  of  the  texts  on  which  it  is  founded. 

2  Sam.  xxiii.  5.      *  He  hath  made  with  me  an  everlafting  cove- 

*  nant,  ordered  in  all  things  and  fure  ;  for  this  is  all  my  falvation 

*  and  all  my  defire.' 

Pf.  xl.  6 — 8.     '  Sacrifice  and  offering  thou  didfl  not  defire — 

*  then  faid  I,  Lo,  I  come  ;  in  the  volume  of  the  book  it  is  written 

*  of  me.'     Compare  Heb.  x.  5 — 9. 

Pf.  lixxix.  throughout.    '  I  have  made  a  covenant  with  my  cho- 

*  fen — then  thou  fpakeft  in  vifion  to  the  holy  one  and  faid,  I  have 

*  laid  help  on  one  that  is  mighty,' — &c.  Compare  Hof.  iii.  5. 

Pf.  c:c.  throughout.  '  The  Lord  faid  unto  my  Lord,  fit  thou 
'  at  my  right  hand — the  Lord  hath  fworn  and  will  not  repent,  thou 
c  art  a  prieft  for  ever,'  &c.  Comp.  Matt.  xxii.  24. 

Dan.  ix.  27.     *  He  fhall  confirm  the  covenant  with  many.' 
Heb.  viii.  6.     '  He  is  the  mediator  of  a  better  covenant.' 
xiii.  20.     *  Tli£  blood  of  the  evevlafling  covenant/ 


52          HISTORY    OF    REDEMPTION. 

ing  an  houfe,  or  the  forming  an  engine  or  machine,  is 
for  its  future  ufe.  But  God's  main  work  of  providence 
is  this  great  work  of  redemption,  as  will  more  fully  appear 
hereafter. 

The  creation  of  heaven  was  in  order  to  the  work  of 
redemption  ;  it  was  to  be  an  habitation  for  the  redeemed: 
[Matt.  xxv.  34.]  «  Then  {hall  the  King  fay  unto  them  on 
'  his  right  hand,  Come,  ye  blefled  of  my  Father,  inherit 

*  the  kingdom  prepared  for  you  from  the  foundation  of  the 

*  world.'     Even  the  angels  were  created  to  be  employed 
in  this  work.   (F)     And  therefore  the  apoftle  calls  them, 

*  miniftering  fpirits,  fent  forth  to  minifter  for  them  who 
«  ihall   be  heirs  of  falvation.'   [Heb.  i.  14.]      As  to  this 
lower  world,  it  was  doubtlefs   created  to  be  a   ftage  upon 
which    this   great    and   wonderful    work    of    redemption 
fhould  be  tranfacted  ;    and  therefore,  as  might  be   fhewn, 
in  many  refpcdts  this  world  is  wifely  fitted,  in  the  forma 
tion,  for   fuch  a  ftate  of  man  as  he  is  in  fmce  the  fall, 
under    a  pofTibility  of  redemption  ;  fo  that  when  it  is  faid, 
that  the  work   of  redemption  is  carried  on  from  the  fall 
of  man  to  the  end  of  the  world,  it  is  not  meant,  that  all 
that  ever   was  done  in  order  to  redemption  has  been  done 
fmce  the  fall. 

Nor,  [2.]  Is  it  meant  that  there  will  be  no  remaining 
fruits  of  this  work  after  the  end  of  the  world.  That 
glory  and  blefTcdnefs,  which  will  be  the  fum  of  them  all, 
will  remain  to  the  faints  for  ever.  The  work  of  redemp 
tion  is  not  a  work  always  doing  and  never  accompliihed  ; 

the 

(F)  HEAVEN  (and  the  ANGELS)  created  in  order  to  the  worL  of 
Redemption.  That  is,  this  was  one  of  the  ends  God  had  then  in 
view,  but  the  fupreme  end  was  his  own  glory.  See  Prov.  xvi.  4. 

THIS  WORLD  created  to  be  ajlagefor  the  ivork  of  Redemption. 
This  thought  is  certainly  juft  and  beautiful.  Thofe  who  have  con- 
fidered  the  world  as  defigncd  for  only  perfect  creatures,  have  had 
many  difficulties  which  this  idea  at  once  removes.  What  would 
have  become  of  our  firft  parents,  had  they  continued  in  a  ftate  of 
innocency  ?  How  the  world  would  have  contained  all  its  fucccflive 
generations  at  once  ?  And  the  like  inquiries  are  as  impertinent  a. 
perplexing.  God  foreknew  the  fall — fore-ordained  the  mediator— 
and  previoufly  fitted  the  world  to  his  own  magnificent  detigns. 


INTRODUCTION.  53 

the  work  has  an  iffue  :  but  in  the  iffue  the  end  will  be  ob 
tained  ;  which  end  will  never  terminate.  As  thofe  things 
that  were  in  order  to  this  work  before  the  beginning  of  the 
world,  viz.  God's  electing  love,  and  the  covenant  of  re 
demption,  never  had  a  beginning;  fo  the  fruits  of  this 
work,  which  fhall  be  after  the  end  of  the  world,  will  never 
have  an  end.  And  therefore, 

(3.)  When  it  is  faid  in  the  doctrine,  that  this  is  a 
work  that  God  is  carrying  on  from  the  fall  of  man  to  the 
end  of  the  world,  what  I  mean,  is,  that  thofe  things 
which  belong  to  the  work  itfelf,  and  are  parts  of  this 
fcheme,  are  all  this  while  accompliihing.  There  were 
fome  things  done  preparatory  to  its  beginning,  and  the 
fruits  of  it  will  remain  after  it  is  finifhed.  But  the  work 
itfelf  was  begun  immediately  upon  the  fall,  and  will  con 
tinue  to  the  end  of  the  world,  and  then  be  finifhed  :  the 
various  difpenfations  of  God  in  this  fpace  belong  to  the 
fame  work,  and  to  the  fame  defign,  and  have  all  one  iflue  ; 
and  therefore  are  all  to  be  reckoned  but  as  feveral  parts 
of  one  work,  as  it  were,  feveral  fucceflive  motions  of  one 
machine,  to  bring  about,  in  the  conclufion,  one  great 
event. 

And  here  alfo  we  mufl  diftinguifh  between  the  parts  of 
redemption  itfelf,  and  the  parts  of  that  work  by  which 
redemption  is  wrought  out.  There  is  a  difference  be 
tween  the  parts  of  the  benefits  procured  and  beftowed, 
and  the  parts  of  that  work  of  God  by  which  thofe  bene 
fits  were  procured  and  beftowed.  As,  for  example,  there 
is  a  difference  between  the  parts  of  the  benefit  that  the 
children  of  Ifrael  received,  in  their  redemption  out  of 
Egypt,  and  the  parts  of  that  work  of  God  by  which  this 
was  wrought.  The  redemption  of  the  children  of  Ifrael 
out  of  Egypt,  confidered  as  the  benefit  which  they  en 
joyed,  confifted  of  two  parts,  -viz.  their  deliverance  from 
their  former  Egyptian  bondage  and  mifery,  and  their  be 
ing  brought  into  a  more  happy  ftate,  as  the  fervants  of 
God,  and  heirs  of  Canaan.  But  there  are  many  more 
things  which  are  parts  of  that  work  of  God  which  is 
called  his  work  of  redeeming  Tfrael  out  of  Egypt.  To 

this 


54          HISTORY   OF   REDEMPTION. 

this  belong  his  calling  of  Mofes,  his  fending  him  to  Pha 
raoh,  the  figns  and  wonders  he  wrought  in  Egypt,  and  his 
bringing  fuch  terrible  judgments  on  the  Egyptians,  and 
many  other  things. 

Such  is  the  work  by  which  God  effects  the  redemption 
we  are  fpeaking  of:  and  it  is  carried  on  from  the  fall  of  man 
to  the  end  of  the  world,  in  two  refpects. 

(i.)  With  refpect  to  the  effect  wrought  on  the  fouls 
of  the  redeemed,  which  is  common  to  all  ages.  This  effect 
is  the  application  of  redemption  with  refpect  to  the  fouls 
of  particular  perfons,  in  converting,  juftlfying,  fanctify- 
ing,  and  glorifying  them.  Thus  iinners  are  actually  re 
deemed  ;  and  receive  the  benefit  of  the  work  of  redemption 
in  its  effect  upon  their  fouls.  And  in  this  fenfe  the  work 
of  redemption  is  carried  on  from  the  fall  of  man  to  the 
end  of  the  world.  The  work  of  God  in  converting  fouls, 
opening  blind  eyes,  unftopping  deaf  ears,  raifing  the  fpi- 
ritually  dead  to  life,  and  refcuing  miferable  captives  out 
of  the  hands  of  Satan,  was  begun  foon  after  the  fall  of 
man,  has  been  carried  on  ever  fmce,  and  will  be  to  the 
end.  God  has  always,  ever  fmce  the  firft  erection  of  the 
church  of  the  redeemed  after  the  fall,  had  fuch  a  church 
in  the  world.  Though  oftentimes  it  has  been  reduced  to 
a  very  narrow  compafs,  and  to  low  circumftances  ;  yet  it 
has  never  wholly  failed. 

And  as  God  carries  on  the  work  of  converting  the  fouls 
of  fallen  men  through  all  ages,  fo  he  goes  on  to  juftify 
them,  to  blot  out  their  fins,  to  accept  them  as  righteous 
in  his  fight,  through  the  righteoufnefs  of  Chrift,  and 
adopt  and  receive  them  from  being  the  children  of  Satan, 
to  be  hrt  own  children  ;  thus  alfo  he  goes  on  to  fanctify, 
and  complete  the  work  of  his  grace,  begun  in  them,  to 
comfort  them  with  the  confolations  of  his  Spirit,  and  to 
beftow  upon  them,  when  their  bodies  die,  that  eternal 
glory  which  is  the  fruit  of  the  purchafe  of  Chrift.  What 
is  faicl,  [Rom.  viii.  30.]  *  Whom  he  did  predeftinate, 
'  them  he  alfo  called  ;  and  whom  he  called,  them  he  alfo 
'  juftified  ;  and  whom  he  juftified,  them  he  alfo  glorified  ;' 


INTRODUCTION.  55 

is  applicable  to  all  ages,  from  the  fall,  to  the  end  of  the 
world. 

The  way  that  the  work  of  redemption,  with  refpedt  to 
thefe  effe£h  of  it  on  the  fouls  of  the  redeemed,  is  thus  car 
ried  on,  is  by  repeating  and  continually  effecting  the  fame 
work  over  again,  though  in  different  perfons,  from  age  to 
age.  But, 

[2.]  The  work  of  redemption  with  refpedl  to  the 
grand  defign  in  general,  as  it  refpe&s  the  univerfal  fub- 
je6l  and  end,  is  carried  on  in  a  different  manner,  not 
merely  by  repeating  or  renewing  the  fame  effe£l  in  the 
different  fubje6h  of  it,  but  by  many  fucceffive  works  and 
difpenfations  of  God,  all  tending  to  one  great  end,  all 
united  as  the  feveral  parts  of  one  fcheme,  and  all  toge 
ther  making  up  one  great  work.  Like  as  when  an  houfe 
or  temple  is  being  built ;  firft,  the  workmen  are  engaged, 
then  the  materials  are  collected,  the  ground  prepared,  the 
foundation  laid,  the  fuperftru£ture  creeled,  one  part  after 
another,  till  at  length  the  top-ftone  is  laid,  and  all  is 
finifhed.  Now  the  work  of  redemption  in  that  exten- 
five  fenfe  which  has  been  explained,  may  be  compared  to 
iuch  a  building.  God  began  it  immediately  after  the  fall, 
as  may  be  fliown  hereafter,  and  has  proceeded,  as  it  were, 
collecting  materials,  and  building,  everfmce;  and  fo  will 
continue  to  the  end  of  the  world ;  and  then  fhall  the  top- 
ftone  be  brought  forth,  and  the  whole  appear  complete  and 
glorious. 

This  work  is  carried  on  in  the  former  refpect,  as  to  the 
effect  on  the  fouls  of  particular  perfons,  by  its  being  an 
effe£t  that  is  common  to  all  ages:  the  work  is  carried  in 
this  latter  refpecl:,  as  it  concerns  the  church  of  God,  and 
the  grand  defign  in  general,  not  only  by  that  which  is 
common  to  all  ages,  but  by  fucceffive  works  wrought  in 
different  ages,  all  parts  of  one  great  fcheme.  It  is  this 
carrying  on  of  the  work  of  redemption  that  I  fliall  chiefly 
infift  upon,  though  not  exclusively  of  the  former  ;  for  one 
tieceffarily  fuppofes  the  other. 

Having  thus  explained  what  I  mean  by  the  terms  of 
the  doctrine ;  that  you  may  the  more  clearly  fee  how  the 

I  great 


56          HISTORY  OF    REDEMPTION. 

great  defign  and  work  of  redemption  is  carried  on  from  the 
fall  of  man  to  the  end  of  the  world, 

(2.)  I  now  proceed,  to  (how  what  is  the  defign  of  this 
great  work,  or  what  things  are  intended  to  be  accompliih- 
ed  by  it.  In  order  to  fee  how  a  defign  is  carried  on,  we 
muft  firft  know  what  it  is  :  to  know  how  a  workman 
proceeds,  and  to  underftand  the  various  fteps  he  takes  in 
order  to  accomplish  a  piece  of  work,  we  mull:  be  inform 
ed  what  he  is  about,  and  what  it  is  lie  intends  to  do; 
otherwife  we  may  (land  by,  and  fee  him  do  one  thing 
after  another,  and  be  quite  puzzled  and  in  the  dark ;  fee 
nothing  of  his  fcheme,  and  vmderftand  nothing  of  what 
he  means  by  it.  If  an  architect,  with  a  great  number 
of  hands,  were  building  fome  great  palace,  and  one  that 
was  a  ftranger  to  fuch  things  fhould  ftand  by,  and  fee 
fome  men  digging  in  the  earth,  others  bringing  timber, 
others  hewing  ftones,  and  the  like,  he  might  fee  that 
there  was  a  great  deal  done;  but  if  he  knew  not  the  de 
fign,  it  would  all  appear  to  him  confufion.  And  there 
fore,  that  the  great  works  and  difpenfations  of  God  which 
belong  to  this  great  aftair  of  redemption  may  not  appear 
like  confufion  to  you,  I  fhall  fet  before  you  briefly  the 
main  things  defigned  to  be  accompli flicd  in  this  great  work, 
to  accomplish  which  God  began  to  work  fo  early  after  the 
fall,  and  will  continue  working  until  the  whole  {hall  be 
completely  finiihed.  Now  the  main  things  defigned  are 
thefe  that  follow. 

(i.)  To  put  all  God's  enemies  under  his  feet,  and  thai 
the  goodneis  of  God  may  finally  triumph  over  all  evil. 
Soon  after  the  world  was  created,  evil  entered  into  the 
world  in  the  fall  of  the  angels  and  man.  Prefently  after 
God  had  made  rational  creatures,  there  were  enemies  who 
rofe  up  againft  him  from  among  them  ;  and  in  the  fall 
of  man  evil  entered  into  this  worldj  and  God's  enemies 
rofe  up  againft  him  here.  Satan  rofe  up  againft  God,  en 
deavouring  to  fruftrate  his  defign  in  the  creation  of  this 
world,  to  deflroy  his  workmanfhip  here,  to  wreft  the 
government  out  of  his  hands,  to  ufurp  the  throne,  and 
fet  up  himfelf  as  god  of  this  world,  inftead  of  the  God 

that 


INTRODUCTION.  57 

that  made  it.  For  thefe  ends  he  introduced  fin  into  it, 
and  having  made  man  God's  enemy,  he  brought  guilt, 
death,  and  the  moft  extreme  and  dreadful  mifery,  into 
the  world. 

Now  one  grand  defign  of  God  in  the  affair  of  redemp 
tion  was,  to  reduce  and  fubdue  thofe  his  enemies  till  they 
fhould  all  be  put  under  his  feet;  [i  Cor.  xv.  25.]  '  He 
'  muft  reign  till  he  hath  put  all  enemies  under  his  feet.' 
Things  were  originally  fo  planned,  that  he  might  difap- 
point,  confound,  and  triumph  over  Satan,  and  that  he 
might  be  bruifed  under  Chrift's  feet.  [Gen.  iii.  15.]  The 
promife  was  given,  that  the  feed  of  the  woman  fhould 
bruife  the  ferpent's  head.  It  was  a  part  of  God's  original 
defign  in  this  work,  to  deftroy  the  work  of  the  devil,  and 
confound  him  in  all  his  purpofes  :  [i  John  iii.  8.]  '  For 
'  this  purpcfe  was  the  Son  of  God  manifefted,  that  he 
*  might  deftroy  the  works  of  the  devil.'  It  was  a  part  of 
his  defign,  to  triumph  over  fin,  and  over  the  corruptions 
of  men,  and  to  root  them  out  of  the  hearts  of  his  people, 
by  conforming  them  to  himfelf.  He  defigned  alfo,  that 
his  grace  fhould  triumph  over  man's  guilt,  and  the  infinite 
demerit  which  is  in  fin.  (G)  Again,  it  was  a  part  of  his 
defign  to  triumph  over  death ;  and  however  this  is  the  laft 
enemy  that  ihall  be  overcome,  yet  that  fhall  finally  be 
vanquillied  and  deftroyed. 

Thus  God  will  appear  glorious  above  all  evil,  and  tri 
umphant  over  all  his  enemies,  which  was  one  grand  thing 
intended  by  the  work  of  redemption. 

(2.)  God's  defign  was  perfectly  to  reftore  the  ruins  of 
the  fall,  fo  far  as  concerns  the  elect  part  of  the  world. 

I  2  by 

(G)  God  d&figned  that  his  grace  ftould  triumph  overman's  GUILT.] 
"  Though  the  guilt  of  man  was  like  the  great  mountains,  whofe 
heads  are  lifted  up  to  the  heavens  ;  yet  his  [Chrill'sJ  dying  love, 
and  his  merits  in  this,  appeared  as  a  mighty  deluge  that  overflowed 
the  higheft  mountains  ;  or,  like  a  boundiefs  ocean  that  fwallows 
them  up  ;  or,  like  an  iminenfe  fountain  of  light,  that  with  the 
fulnefs  and  redundance  of  its  brightnefs,  fwallows  up  men's  greatett 
Jins,  as  little  motes  are  fwallowed  up  and  hidden  in  the  difk  of  the 
Am."  [Pref,  EDWARDS'*  Pofthumous  Serai,  p.  138.] 


5S          HISTORY    OF    REDEMPTION. 

by  his  Son;  (H)  and  therefore  we  read  of  the  reftitutioh 
of  all  things,  [Acts  iii.  21.]  '  Whom  the  heaven  muft 
'  receive,  until  the  times  of  the  reftitution  of  all  things;' 
and  of  the  times  of  refrefliing  from  the  prefence  of  the 
Lord  Jelus.  [A6ts  iii.  19.]  '  Repent  ye  therefore  and  be 

<  converted,  that  your  fins  may  be   blotted  out,  when  the 
'  time  of  refrefhing   fhall  come  from  the  prefence  of  the 

<  Lord.' 

Man's^W  was  ruined  by  the  fall ;  the  image  of  God  was 
defaced ;  man's  nature  was  corrupted,  and  he  became  dead 
in  fin.  The  deftgn  of  God  was,  to  reftore  the  foul  of 
man;  to  reftore  life,  and  the  image  of  God,  in  conver- 
fion ;  and  to  carry  on  this  work  in  fandtification,  until  he 
fhould  perfect  it  in  glory.  Man's  body  was  ruined;  by 
the  fall  it  became  fubje6t  to  death.  The  defign  of  God 
was  to  reftore  it  from  this  ruin,  and  not  only  to  deliver  it 
from  death,  by  the  refurreclion,  but  to  deliver  it  from 
mortality  itfelf,  in  making  it  like  unto  Chrift's  glorious 
body.  The  world  was  ruined,  as  to  man,  as  effectually  as 
if  it  had  been  reduced  to  chaos  again  ;  all  heaven  and  earth 
were  overthrown.  But  the  defign  of  God  was,  to  reftore 
all,  and  as  it  were  to  create  a  new  heaven  and  a  new  earth : 
[Ifa.  Ixv.  17.]  '  Behold  I  create  new  heavens,  and  anew 

*  earth ;    and  the   former  fhall  not  be  remembered,    nor 

*  come  into  mind.'     [2  Pet.  iii.    13.]  '  Neverthelefs  we, 

*  according  to  his  promife,  look  for  new  heavens,   and  a 

*  new  earth,  wherein  dwelleth  righteoufnefs.' 

The  work  by  which  this  was  to  be  done,  was  begun 
immediately  after  the  fall,  and  fo  is  carried  on  till  all  is 
fmifhed  at  the  end,  when  the  whole  world,  heaven  and 
earth,  fhall  be  reftorcd  ;  and  there  fhall  be,  as  it  were, 

new 

(  H  )  God's  defign  tuas  to  rejlore  the  ruins  of  the  fall  ax  far  as  ccn- 
cernsihe  ELECT.]  Some  have  carried  the  proportion  farther,  and 
extended  it  to  not  only  all  mankind,  but  even  the  fallen  angels; 
and  have  fuppofed  that  the  very  being  of  moral  and  penal  evil  will 
ceafe.  But  it  will  appear  in  the  fequel  of  this  work,  that  God's 
plan  does  not  extend  fo  far :  *  the  reftitution,'  or  rather  '  regu 
lation  of  all  things,'  feems  to  refer  to  the  general  judgment. 
[See  PARKHURST,  Lex.  in  ArroxaTsrxTKj  and  DODDRIBGE  in 
loc.J  [N.  N.] 


INTRODUCTION. 

new  heavens,  and  a  new  earth,  in  a  fpiritual  and 
ienie,  at  the  end  of  the  world.  Thus  it  is  repreferfted> 
[Rev.  xxi.  i.]  '  And  I  faw  a  new  h'eaven  and  a  new  earth  ; 
'  for  the  rirtl  heaven  and  the  iirft  earth  were  pafied  away.' 

(3.)  Another  great  defign  of  God  in  the  work  of  redemp 
tion  was  to  gather  together  in  one,  all  things  in  Chrifl, 
both  in  heaven  and  in  earth,  z.  e.  all  ele£t  creatures,  (i) 
in  heaven  and  in  earth,  to  an  union  in  one  body,  under 
one  head ;  and  to  unite  all  together  in  one  body  to  Gxxl  thfe 
Father.  This  was  begun  foon  after  the  fall,  and  is  carried 
on  throughout  all  ages,  and  (hall  be  finifhed  at  the  end  of 
the  world. 

(4.)  God  defigns  by  this  work  to  perfect  and  completr 
the  glory  of  all  the  ele6t  of  Chrift.  To  advance  them  to 
an  exceeding  pitch  of  glory,  '  fuch  as  eye  hath  not  feen, 
1  nor  ear  heard,  nor  has  ever  entered  into  the  heart  of 
'  man.'  He  intends  to  bring  them  to  perfect  excellency 
and  beauty  in  his  image,  and  in  holinefs,  which  Is  the 
proper  beauty  of  fpiritual  beings ;  and  to  advance  them 
to  a  glorious  degree  of  honour,  an  ineffable  height  of 

pleaiure 

(  i )  Another  defign  of  God  was  to  gather  together  in  Chrifl  all  ele& 
ereatures  ;  i.  e.  ANGELS  as  well  as  men,  *  That  in  the  difpenfa- 

*  tion  of  the  fulnefs  of  times,  he  might  gather  together  all  thing's 

*  in  Chrift,  both  which  are  in  heaven  and  which  are  in  earth,  even 

*  in  him,  ....  who  is  the  head  of  all  principality  and  power.' 
[Eph.  i.  io.— Col.  ii.  10.]   "That  Chrift,  God-man,  fliould  be 
made  the  head  of  the  angels,  is  greatly  to  their  benefit,      i.  Be- 
caufe  they  thereby  become   more  nearly  related  to  fo  glorious  a 

perfon He  is  theirs  :  though    not  their  faviour,  yet  he  is 

their  head  of  government  and  head  of  influence. — 2.  They,  here 
by,  are  under  advantages  for  a  far  more  intimate  converfe  with 
God.     The  divine  nature  is  at  an  infinite  diftance  from  the  nature 
of  angels,  as  well  as  from  the  nature  of  man.     It  is  therefore  a 
great  advantage  to  the  angels  that  God  is  come  down  to  them  in 
a  -created  nature,  and  in   that  nature   is  become  their  head.      $. 
Men  are  brought  in  to  join  with  angels  ...  in  their  work  of  praif- 
ing  God.     The  angels  greatly  rejoice  at   this.    [Luke  xv.    10."] 
The  vacancy  by  the   fall  of  angels  is  filled  up.     4.   It  tends  to 
make  the  angels  the  more  to  .prize  their  happinefs,  when  they  fee 
how  much  it  coil  topurchaie  the  fame  happinefs  for  man."  [Pref, 
JppWARDs's  PoiUuijnous  Sermons,  p.  320.] 


60          HISTORY   OF    REDEMPTION. 

plcafure  and  joy,  and  thus  to  glorify  the  whole  church  of 
cleft  men  in  foul  and  body ;  and  with  them  to  bring  the 
glory  of  the  eleft  angels  to  its  higheft  elevation  under  one 
head. 

(5.)  In  all  this  God  defigned  to  accomplilh  the  glory 
of  the  blefTed  Trinity  in  an  eminent  degree.  God  had  a 
defign  from  eternity  to  glorify  each  perfon  in  the  God 
head.  The  end  muft  be  confidered  as  firft  in  order  of 
nature,  and  then  the  means ;  and  therefore  we  muft  con 
ceive,  that  God  having  profeffed  this  end,  had  then,  as  it 
were,  the  means  to  chufe ;  and  the  principal  mean  that  he 
pitched  upon  was  this  great  work  of  redemption  which  we 
are  fpeaking  of.  It  was  his  defign  in  this  work  to  glorify 
his  only  begotten  ion,  Jefus  Chrift  ;  (K)  and  by  the  Son 
to  glorify  the  Father;  [John  xiii.  31,  32.]  '  Now  is  the 

*  Son  of  man  glorified,  and  God   is  glorified  in   him.     If 

*  God   be  glorified    in   him,   God  alfo  fhall  glorify  him 

*  jn  himfelf,  and   fhall  ftraightway  glorify  him.'     It  was 
his  defign    that    the    Son    fhould    thus    be    glorified,    and 
iliould  glorify  the  Father  by  what  fhould  be  accompli fhed 
by  the  Spirit,  to   the   glory  of  the   Spirit;  that  the  whole 
Trinity  conjun&ly,  and  each  perfon  didlinctly,  might  be 
exceedingly  glorified.     The  work  which  was  the  appoint 
ed  mean  of  this  was  begun  immediately   after    the   fall, 
and   is  carried    on    till,  and  finifhed  at,    the    end   of  the 
world,  when  all  this  intended  glory  mall  be  fully  accom 
pli  med. 

HAVING   thus  explained  the  terms  made  ufe  of  in   thev 
do6hine,  and  mown   what  things  are  to  be  acoomplilhed 
by  this  great  work  of  God,  I  proceed  now  to  the  propo- 
fed  Hiftory  ;  that  is,  to  fhow  how  the  defigns  of  God  by 

the 

(K)  //  was  God's  defign  to  glorify  his  SON.]  "  Look  round  on 
the  fhifting  fcenes  of  glory,  which  have  been  exhibited  in  the  thea-: 
tre  of  this  world;  and  fee  the  fuccefs  of  mighty  conquerors,  the 
policy  of  ftates,  the  deftiny  of  empires,  depend  on  the  fecret  pur- 
pofe  of  God  in  his  Son  Jefus  ;  before  whom  all  the  atchievements 
and  imaginations  of  men  muft  bow  down;  and  to  whofe  honour, 
all  the  myilerious  workings  of  his  providence  are  now,  have  hi 
therto  been,  and  will  for  ever  be,  directed."  [Bp.  KURD'S  Serm, 
Before  Society  for  the  Propagation  of  the  Gofpel.] 


INTRODUCTION.  61 

the  work  of  redemption  have  been  and  fhall  be  accompliih- 
cd,  in  the  various  fteps  of  this  work,  from  the  fall  of  man 
to  the  end  of  the  world. 

In  order  to  this,  I  fhall  divide  this  whole  fpace  of  time 
into  three  periods :— The 

I.  Reaching  from  the  fall  of  Man  to  the  incarnation  of 
Chrift ;— The 

II.  From  ChriiVs  incarnation  till  his  refurrection  ;— 
The 

III.  From  thence  to  the  end  of  the  world. 

Some  may  be  ready  to  think  this  a  very  unequal  divi- 
fion ;  and  it  is  fo  indeed  in  fome  refpe6ls.  It  is  fo,  be- 
caufe  the  fecond  period  is  fo  much  the  greateft:  for  al 
though  it  be  much  fhorter  than  either  of  the  other,  (being 
but  between  thirty  and  forty  years,  whereas  both  the  other 
contain  thoufands;)  yet  in  the  affair  we  are  now  upon,  it 
is  more  than  both  the  others ;  I  would  therefore  proceed 
to  {hew  diftin&ly  how  the  work  of  redemption  is  carried 
on  from  the  fall  of  man  to  the  end  of  the  world,  through 
each  of  thefe  periods  in  their  order;  which  I  fhall  do  under 
three  proportions ;  one  concerning  each  period  : 

I.  FROM    THE    FALL    OF    MAN    TO    THE    INCARNATION 
OF  CHRIST,   GOD    WAS  DOING  THOSE   THINGS  WHICH 
WERE    PREPARATORY    TO     HIS    COMING,     AND    EAR 
NESTS    OF    HIS    REDEMPTION. 

II.  THAT  THE  TIME  FROM  CHRIST'S  INCARNATION, 

TO    HIS    RESURRECTION,     WAS     EMPLOYED    IN    PRO 
CURING    AND    PURCHASING    REDEMPTION. 

III.  THAT  THE  SPACE  OF  TIME  FROM  THE  RESUR 
RECTION    OF   CHRIST    TO    THE  END    OF   THE    WORLD 
IS  ALL  ENGAGED  IN    BRINGING    ABOUT    THE  GREAT 
EFFECT,    OR    SUCCESS,    OF    THAT    PURCHASE. 

In  a  particular  confideration  of  thefe  three  propofitionG, 
the  great  truth  contained  in  the  doctrine  may  perhaps  ap 
pear  in  a  clear  light,  and  we  may  fee  how  the  work  of 
redemption  is  carried  on  from  the  fall  of  man  to  the  end  of 
the  world. 

PERIOD 


HISTORY    OF    REDEMPTION. 


PERIOD      L 

FROM    THE    FALL    TO    THE    ING  A  RN  ATIOK. 


M 


,Y  firft  tafk  is,  to  fhow  how  the  work  of  redemption 
is  carried  on  J rein  the  fall  of  man  to  the  incarnation  of  Chrijl 
under  thejirftpropq/ition,  viz. 

THAT  FROM  THE  FALL  OF  MAN  TO  THE  INCARNA 
TION  OF  CHRIST,  GOD  WAS  DOING  THOSE  THINGS 
WHICH  WERE  PREPARATORY  TO  HIS  COMING,  AND 
EARNESTS  OF  HIS  REDEMPTION. 

The  great  works  of  God  in  the  world,  during  this 
•whole  (pace  of  time.,  were  all  preparatory  to  this.  There 
were  many  great  changes  and  revolutions  in  the  world, 
hut  they  were  only  the  turning  of  the  wheels  of  provi 
dence  in  order  to  make  way  for  the  coming  of  Chrifl, 
and  what  he  was  to  do  in  the  world.  They  were  all 
pointed  hither,  and  all  iffued  here.  Hither  tended,  ef- 
pecially,  all  God's  great  works  towards. his  church.  The 
church  was  under  various  difpenfations  and  in  various 
circumftances,  before  Chrifl  came ;  but  all  thefc  difpen 
fations  were  to  prepare  the  way  for  his  coming.  God 
wrought  falvation  for  the  fouls  of  men  through  all  that 
fpace  of  time,  though  the  number  was  very  fmall  to 
what  it  was  afterwards ;  (L)  and  all  his  falvation  was,  as 

it 

(  L  )  The  number  of  fouls  faved  before  Chrijl's  coming,  comparatively, 
"very  FEW.]  There  is  no  fubjeft  on  which  our  Speculations  have 
lefs  certainty  than  that  of  the  comparative  number  of  the  faved. 
Among  angels  fome  have  fuppofed  thofe  who  fell  to  form  at  leaft 
one  third  of  the  whole;  and  other  confign  over  a  great  majo 
rity  of  mankind  to  the  fame  awful  condemnation.  But  *  God's 
thoughts  arc  not  our  thoughts,  neither  his  ways  as  our  ways.' 

As  to  theantient  Jews,  although  their  difpenfation  was  compa 
ratively  dark,  and  their  temper  naturally  rebellious,  we  have  rea- 
fon  to  believe  an  innumerable  multitude  was  faved  from  among 
them.  If  in  times  of  general  idolatry  and  liccntioufnefs,  when  a 

holy 


INTRODUCTION.  63 

it  were,  by  way  of  anticipation.  All  the  fouls  that  were 
faved  before  Chrift:  came,  were  only,  as  it  were,  the  ear- 
neft  of  the  future  harveft. 

God  wrought  many  leflfer  falvations  and  deliverances 
for  his  church  and  people  before  Chrift  came.  Thefe 
falvations  were  all  but  fo  many  images  and  forerunners  of 
the  great  ialvation  Chrift  was  to  work  out  when  he 
fhould  come.  God  revealed  himfelf  of  old,  from  time 
to  time,  from  the  fall  of  man  to  the  coming  of  Chrift. 
The  church  during  that  fpace  of  time  enjoyed  the  light 
of  divine  revelation,  and,  in  a  degree,  the  light  of  the 
gofpel.  But  all  thefe  revelations  were  only  earnefts  of  the1 
great  lisrht  that  he  ihould  brins;  who  came  to  be  '  the  light 

O  O  O  O 

'  of  the  world  ;'  that  whole  fpace  of  time  was,  as  it  were, 
the  time  of  night,  wherein  the  church  of  God  was  not 
indeed  wholly  in  darknefs,  but  it  was  like  the  light  of  the 
moon  and  ftars,  and  not  to  be  compared  with  the  light 
of  the  fun.  It  '  had  no  glory,  by  reafon  of  the  glory  that 
excelleth.'  [2.  Cor.  iii.  10.]  The  church  had  indeed  the 
light  of  the  fun,  but  it  was  only  as  reflected  from  the 
moon  and  ftars.  The  church  all  that  while  may  be  con- 
mlerecl  as  a  minor;  this  the  apoftle  evidently  teaches  fin 
Gal.  iv.  i,  2,  3.]  '  Now  I  lay,  that  the  heir  as  long  as 
''•  he  is  a  chiU,  diflereth  nothing  from  a  fervant,  though 
*  he  be  lord  of  all ;  but  is  under  tutors  and  governors, 
5  until  die  time  appointed  of  the  Father.  Even  fo  we, 
'  when  we  were  children,  were  in  bondage  under  the  ele- 
'  ments  of  the  world.' 

K  BUT 

holy  prophet  bewailed  himfelf  as  the  only  fervant  of  the  true  God 
left :  if,  in  fuch  a  time  God  had  referved  to  himfelf  feven  thoufand 
faithful  worfliippers,  [i.  Kings  xix.  10.]  doubtlcfs  at  other  times, 
when  religion  flourished,  their  number  mufl  be  confidcrably 
greater. 

But  the  Heathen  nations  are  by  many  totally  given  up,  except 
here  and  there  a  perfon  faved  by  miracle,  *  God's  ways,  however, 
'  are  not  as  our  ways,'  and  it  was  as  poffible  for  God  to  fave  them 
without  the  ufual  means  of  grace,  as  to  fave  infants  without  any 
<->:tcniai  means  at  all. 

After  all,  had  God  JufTered  our  whole  world  to  pcn'fh,  what  is 
it  to  the  innumerable  globes  that  float  in  his  p refer. ce  ?  Probably 
not  more  than  the  deftru&ion  of  a,i  ant  hill,  or  a  bee  hive,  to  the 
'.•  fpecics  of  ar.ts  or  btt-s.-^TN,  U.I 


64          HISTORY   OF   REDEMPTION. 

BUT  here,  for  the  greater  ciearnefs  and  diftindtnefs,  I 
ihall  fubdivide  this  period  from  the  fall  of  man  to  the  com 
ing  ot  Chrift,  into  fix  letter  periods. 

I.   From  the  fall  to  the  flood  ;— 
II.  From  the  flood  to  the  calling  of  Abraham  ;— 

III.  From  the  calling  of  Abraham  to  Mofes ; — 

IV.  From  Mofes  to  David ; — 

V.   From  David  to  the  Babyloni/h  captivity  ;— and  the 
VI.  From  thence  to  the  Incarnation  of  Chrift. 


§  I.  From  the  FALI,  to  the  FLOOD. 

THIS  was  a  period  fartheft  of  all  diftanr  from  Chrift's 
incarnation  ;  yet  then  was  this  great  work  begun,  this 
glorious  building  which  will  not  be  finimed  till  the  end 
of  the  world  ;  and  this  is  what  I  am  now  to  mew  vow: 
to  this  purpofe  I  would  obferve, 

i.  As  foon  as  man  fell,  Chrift  entered  on  his  media 
torial  work.  Then  it  was  that  he  firft  began  to  execute 
the  work  and  office  of  a  mediator.  He  had  undertaken 
it  before  the  world  was  made.  He  ftood  engaged  with 
the  Father  from  eternity  to  appear  as  man's  mediator, 
when  there  ihould  be  occafion :  and  now  the  time  was 
come.  When  man  fell,  Chrift  immediately  entered  on 
his  work,  and  actually  took  upon  him  that  office.  Then 
Chrift,  the  eternal  Son  of  God,  cloathed  himfelf  with 
the  mediatorial  character,  and  therein  prefented  himfelf 
before  the  Father.  He  immediately  fteppcd  in  between 
an  holy,  infinite,  offended  majefty,  and  offending  man 
kind  ;  and  was  accepted  in  his  interpofition  ;  and  thus 
wrath  was  prevented  from  going  forth  in  the  full  exe 
cution  of  that  curie  which  man  had  brought  upon  him 
felf. 

It  is  manifeft  that  Chrift  began  to  exercife  the  office  of 
mediator  between  God  and  man  as  foon  as  man  fell,  be- 
caufc  mercy  began  to  be  exercifed  towards  man  immedi 
ately- 


FROM  THE  FALL  TO  THE  FLOOD.   65 

ately.  There  was  mercy  in  the  forbearance  of  God,  (M) 
that  he  did  not  deftroy  him,  as  he  did  the  angels  when 
they  fell :  but  there  is  no  mercy  exercifed  toward  fallen 
man,  but  through  a  mediator.  If  God  had  not  in  mer 
cy  reftrained  Satan,  he  would  have  immediately  feized  on 
his  prey.  Chrift  began  to  do  the  part  of  an  interceflbr 
for  man,  as  foon  as  he  fell.  There  is  no  mercy  exercifed 
towards  man,  but  what  is  obtained  through  Chrift's  in- 
terceffion  ;  fo  that  now  Chrift  entered  on  that  work 
which  he  was  to  continue  throughout  all  ages  of  the  world. 
From  that  day  forward  Chrift  took  \ipon  him  the  care  of 
the  church,  in  the  exercife  of  all  his  offices ;  from  thence 
he  undertook  to  teach  mankind  in  the  exercife  of  his  pro 
phetical  office;  to  intercede  for  them,  in  his  prieftly  of 
fice  ;  alfo  he  took  upon  him  the  government  of  the  church, 
and  of  the  world.  He  from  that  time  took  upon  him. 
the  defence  of  his  elecl:  from  all  their  enemies.  When 
Satan,  the  grand  enemy,  had  conquered  and  overthrown 
man,  the  bufmefs  of  refilling  and  conquering  him  was 
committed  to  Chrift ;  and  he  undertook  to  manage  that 
fubtle  powerful  adverfary.  He  was  then  appointed  the 
captain  of  the  Lord's  hofts,  and  the  captain  of  their  fal- 
vation,  and  ever  after  adted,  and  will  continue  to  adt,  as 
fuch  to  the  end  of  the  world.  Thenceforward  this  world, 
with  all  its  concerns,  was,  as  it  were,  devolved  upon  the 
Son  of  God:  for  when  man  had  finned,  God  the  Father 
would  have  no  more  to  do  with  man  immediately  ;  but 

K  2  only 

(M)  There  iuas  mercy  in  the  FORBEARANCE  of  God.~\  MILTON, 
with  whom  our  author  frequently  coincides,  puts  this  fentiment 
into  the  mouth  of  Adam, -in  his  condolatory  addrefs  to  Eve. 

"  Remember  with  what  mild 

And  gracious  temper  he  both  heard  and  judg'd, 
Without  wrath  or  reviling  :  we  expeifted 
Immediate  diflblution,   which  we  thought 
Was  meant  by  death  that  day  ;  when  lo,  to  thee 
Pains  only  in  child  bearing  were  foretold, 
And  bringing  forth,  foon  recompens'd  with  joy, 
Fruit  of  thy  womb:   on  me  the  curfe  aflope 
Glanc'd  on  the  ground"     .  .  .          [Par.  Loft,  Book  x.] 
This  fubjecl:,  and  Milton's  beautiful  illuftration  of  it,  we  mail 
have  occafion  to  refume  in  the  fequel  of  this  feftion. 


66          HISTORY   OF    REDEMPTION. 

only  through  a  mediator;  either  in  teaching,  in  govern 
ing,  or  in  beftowing  any  benefits  upon  him. 

And  therefore,  when  we  read  in  facred  hiftory  what 
God  did  from  time  to  time  for  his  church  and  people,  and 
liow  he  revealed  himfelf  to  them,  we  are  to  underftand 
it  efpecially  of  die  fecond  perfon  of  die  Trinity.  When 
we  read  of  God's  appearing  after  the  fall,  frequently  in 
fome  vifible  form,  or  outward  fymbol  of  his  preftnce,  we 
are  ordinarily,  if  not  univerlally,  to  underftand  it  of  the 
Son  of  God.  (N)  This  may  be  argued  from  John  i.  18. 
•'  No  man  hath  feen  God  at  any  time;  the  only  begotten 
'  Son,  which  is  in  the  bofom  of  the  Father,  he  hath  de- 
'  clared  him.'  He  is  therefore  called  '  the  image  of  the 
'  invifible  God.'  [Col.  i.  15.]  intimating,  that  though 
God  the  Father  be  invifible,  yet  Chrift  is  his  image,  or  re- 
prefentation,  by  which  he  is  feen. 

Yea,  not  only  this  world  devolved  on  Chrift,  that  he 
might  have  the  care  and  government  of  it,  and  order  it 
agreeably  to  his  defign  of  redemption,  but  alfo  in  fome 
refpccT:,  the  whole  univerfe.  The  angels  from  that  time 
were  given  unto  him,  to  be  miniftering  fpirits  in  this  grand 
bufmefs ;  and  accordingly  were  fo  from  this  time,  as  is 
manifeft  by  the  fcripture  hiftory,  wherein  we  have  accounts 
of  their  a6ting  as  fuch  in  the  affairs  of  the  church  of  Chrift, 
from  time  to  time. 

And  therefore  we  may  fuppofe,  that  immediately  on 
the  fall,  it  was  made  known  in  heaven  (o)  that  God  had 

a  defign 

(N)  When  ive  read  of  God's  APPEARING  after  tJie  fall,  <wc  art 
to  underjland  it  of  tie  Son  of  God.~\  The  principal  appearances  here 
alluded  to,  and  the  peribn  thus  appearing,  will  be  confidered  under 
0  VI.  of  this  period. 

(o)  God's  dejign  of  mercy  made  known  in  HEAVFX  immediately 
on  the  fa!/.']  MILTON,  with,  at  leaft,  equal  beauty  and  probability, 
fuppoles  this  difcovery  to  have  preceded  the  fall.  He  reprefents 
the  eternal  Father  as  viewing  Satr.n  flying  towards  this  world, 
and  foretelling  his  fucccfs,  and  his  own  purpofcs  of  grace  in  tiic 
iffiie.  The  paflage,  as  it  is  extremely  beautiful  and  will  il  hi  (Irate 
not  only  this,  but  fevei  al  other  of  our  author's  observations  under 
this  fection,  we  {hall  in  part  tranfcribe  : 

••  Hirr, 


FROM  THE  FALL  TO  THE  FLOOD.   67 

a  defign  of  redemption  wirh  refpetl  to  man  ;  that  Chrift 
had  now  taken  upon  him  the  office  and  work  of  a  mediator 

between 

"  Him  [Satan]  God  beholding  from  his  profpect  high, 
Wherein  paft,  prefent,  future,  he  beholds, 
Thus  to  his  only  Son  forefeeing  fpake  : 

"  Only  begotten  Son,  feeft  thou  \vhat  rage 

Tranfports  our  adverfary  ?  . 

And  now 

Through  all  reftraints  broke  loofe,  he  wings  his  way 

Not  far  off  heaven,  in  the  precinfts  of  light, 

Diredtly  towards  the  new-created  world  ; 

And  man  there  plac'd,  with  purpofeto  effay, 

If  him  by  force  he  can  deflroy,  or  worfe, 

By  fome  falfe  guile  pervert :  and  mall  pervert. 

For  man  will  hearken  to  his  glozing  lies, 

And  eafily  tianfgrefs  the  fole  command, 

Sole  pledge  of  his  obedience  ;  fo  will  fall 

He  and  his  faithlefs  progeny 

Man  falls,  deceiv'd 

By  th'other  firft  :  man  therefore  mail  find  grace, 
The  other  none  :  in  mercy  and  juftice  both, 
Through  heav'n  and  earth,  fo  (hall  my  glory  excell ; 
But  mercy,  firft  and  laft,  fhall  brighteft  mine. 

*'  Thus  while  God  fpake,  am'orofial  fragrance  fill'd 
All  heav'n,  and  in  the  bleffed  fpirits  eleft 
Senfe  of  new  joy  ineffable  diffus'd  : 
Beyond  compare  the  Son  of  God  was  feen 
Moft  glorious  ;  in  him  all  his  Father  (hone 
Subftantially  exprefs'd  ;  and  in  his  face 
Divine  compafiion  vifibly  appear'd, 
Love  without  end,  and  without  meafure,  grace  ; 
Which  uttering,  thus  he  to  his  Father  fpake  : 

"  O  Father,  gracious  was  that  word  which  clos'd 
Thy  fov'reign  fentence,  that  man  mould  find  grace  ; 
For  which  both  heaven  and  earth  (hall  high  extoll 
Thy  praifes.  ...- 

"  To  whom  the  great  Creator  thus  reply'd  ; 
O  Son,  in  whom  my  foul  hath  chief  delight, 


But  all  is  not  yet  done  ;  man  difobeying. 

He,  with  his  whole  pofterity,  muft  die  j 
Die  he  or  juftice  mult ;  unlefs  for  him 
Some  able,  and  as  willing,  pay 
The  rigid  fatisfaclion,  death  for  death. 

- 


63          HISTORY    OF    REDEMPTION. 

between  God  and  man  ;  and  that  the  angels  were  hence 
forward  to  be  fubfervient  to  him  in  that  office  :  and  as  Chrift 
has  been,  fmce  that  time,  as  God-man,  exalted  King  of 
heaven  ;  and  is  thenceforward  a  Mediator,  the  Light,  and 
the  Sun  of  heaven,  (agreeable  to  Rev.  xxi.  23.  '  And  the 

*  city  had  no  need  of  the  fun,  neither  of  the  moon,  to  Ihinc 
'  in  it ;  for  the  glory  of  God  did  lighten  it,  and  the  Lamb 

*  is  the  light  thereof;')   fo  the  revelation  now  made  in  hea 
ven  among  the  angels,  was,  as  it  were,  the  firft  dawning 
of  this  light  there.      When  Chrift  afcended  into  glory  after 
his  paffion,  and  was  folemnly  enthroned,  then  this  fun  arofe 
in  heaven  ;  but  the  light  began  to  dawn  immediately  atter 
the  fall. 

2.  Pre- 

Say,  heav'nly  pow'rs,  where  fhall  we  find  fuch  love  ? 


He  afk'd  ;  but  all  the  heav'nly  choir  flood  mute, 
And  filence  was  in  heav'n  :  on  man's  behalf 
Patron  or  interceffor  none  appear'd. 

Had  not  the  Son  of  God, 

In  whom  the  fulnefs  dwells  of  love  divine, 
His  deareft  mediation  thus  rencw'd. 

"   Father,  thy  word  is  paft,  man  mall  find  grace  ; 
And  fhall  not  grace  find  means  ? 
Behold  Me  then  ;   Me  for  him,  life  for  life 
I  offer  ;  on  me  let  all  thine  anger  fall. 

Admiration  feiz'd 

All  heav'n,  what  this  might  mean,  and  whither  tend, 

Wond'ring." [Par.  Loll,  b.  iii.] 

But  the  idea  of  Mr.  GESSNKR  exactly  coincides  with  our  an- 
thor's.  He  introduces  an  angel  addrefling  our  firft.  parents  in  the 
following  elegant  language  : 

"  Know  then,  Adam  !  on  thy  tranfgreffing  the  divine  command, 
God  faid  to  the  happy  fpirits  who  worihip  before  him,  '  Man  hath 

*  difobeyed  me ;  he   (hall  die.'     A  denfe  cloud  fuddenly  encom- 
pafled  the  eternal  throne,  and  a  deep  filence  reigned  through  the 
whole  expanfe  of  heaven.  .  .  .  The  adoring  angels  were  in  eager 
expedition  of  what  was  to  follow  this  unulual  pomp,  when   the 
inajtftic  voice  of  God  founded  .  .  .  thefe  words  of  benignity  and 
graee — '  I  will  not  withdraw  my  favour  from  the  finner.     To  my 
4  infinite  mercy  the  earth  mall  bear  witnefs.     Of  the  woman  (hall 

*  be  born  an  avenger,  who  fhall  bruife  the  head  of  the  ferpent. 
'  Hell  fhall  not  rejoice  in  this  victory  ;  death  fhall  lofe  its  prey  ;  ye 

*  heavens,  fhew  forth  your  gladnefs  ! — Thus  fpake  the  Eternal." 
[Death  of  Abel,  b.  ii.j [N.  U.j 


FROM  THE  FALL  TO  THE  FLOOD.   69 

2.  Prefently  upon  this  the  gofpel  was  firft  revealed  on 
earth,  in  thefe  words,  [Gen.  iii.  15.]  '  And  I  will  put 

*  enmity  between  thee  [the  ferpent]   and  the  woman,  and 

*  between  thy  feed  and  her  feed  :  it  fhall  bruife  thy  head, 

*  and  thou  fhalt  bruife  his  heel.'     We  may  fuppofe,  that 
God's  intention  of  redeeming  fallen  man  was  firft  fignified 
in  heaven  before  it  was  fignified  on  earth,  becaufe  the  bu- 
finefs  of  the  angels   as  ininiftering  fpirits  required  it  that 
they  might  be  ready  immediately  to  ferve  him  in  that  office : 
fo  that  the  light  firft  dawned  in  heaven  ;  but  very  foon  after 
was  feen  on  earth.     In  thofe  words  of  God  there  was  an 
intimation  of  another  furety  to  be  appointed  for  man,  after 
the  firft  had  failed.     This  was  the  firft  revelation  of  the 
covenant  of  grace,  the  firft  dawn  of  light  of  the  gofpel  upon 
earth. 

This  world  before  the  fall  enjoyed  noon-day  light  ; 
the  light  of  the  knowledge  of  God,  of  his  glory,  and  of 
his  favour  :  but  when  man  fell,  all  this  light  was  at 
once  extinguifhed,  and  the  world  reduced  again  to  total 
darknefs  ;  a  darknefs  worfe  than  that  which  was  in  the 
beginning  of  the  world.  [Gen.  i.  2.]  Neither  men  nor 
angels  could  find  out  any  way  whereby  this  might  be 
fcattered.  The  blacknefs  of  this  darknefs  appeared  when 
Adam  and  his  wife  knew  that  they  were  naked,  and  fewed 
fig  leaves  ;  when  they  heard  the  voice  of  God  walking, 
in  the  garden,  and  hid  themfelves  among  the  trees,  when 
God  nrft  called  them  to  an  account,  and  faid  to  Adam, 
'  What  is  this  that  thou  haft  done  ?  Haft  thou  eaten  of  the 

*  tree,  whereof  I  commanded  thee  that  thou  {houldeft  not 
'  eat  ?'     Then    we    may    fuppofe  that   their  hearts   were 
filled  with   {hame   and  terror,    (p)      But   thofe  words   of 

God, 

(p)  Adam  and  his  'wife  knsTv  that  they  were  NAKED,  £3V.]  A 
variety  of  queries  have  been  itated  from  the  paflage  here  alluded 
to,  [Gen.  iii.  8 — ii.]  and  a  number  of  folutions  given  ;  fome  of 
thefe  we  (hall  review,  as  they  connect  clofely  with  our  fubje£t. 

We  fhall  begin  with  the  immediate  confequence  of  the  fin  of  our 
firft.  parents — *  And  the  eyes  of  them  both  were  opened,  and  they 

*  knew  that  they  were  naked.'     The   celebrated   Le  Clerc,  and 
fome  other  ingenious  commentators,  have  fuppofcd  the  nakedefs 

here 


70          HISTORY    OF    REDEMPTION. 

God,   [Gen.  iii.   15.]  \vere  the  fir  ft   dawning  of  the  light, 
of  the    gofpel   after   this   darknefs.      Now    firft    appeared 

lome 

here  alluded  to  was  moral,  viz.  a  lofs  of  innocence;  and  it  mud 
be  confefled,  in  a  few  mftances  the  Scripture  ufes  the  term  in  thii 
metaphorical  fenfc,  [See  STACKHOUSE'S  Hid.  of  the  Bible,  vol.  i. 
p.  74-3  hut  two  circumttances  pofitively  forbid  our  fo  taking  it  in 
this  place — one  is,  that  the  lail  verfe  of  the  preceding  chapter  af- 
fures  us  that  they  were  naked  before  the  fall,  which  inuft  certainly 
intend  a  literal  nakednefs ;  the  other,  that  in  confequence  of  this 
nakednefs  they  made  themfelves  coverings,  which  certainly  were 
for  their  bodies,  and  not  their  minds.  But  why  fhould  they  who 
never  had  worn  any  cloathing,  be  afhamed  of  appearing  in  the  (late 
in  which  God  created  them  ;  efpccially  when  we  confidcr,  that 
themfelves  were  the  only  perfons  in  the  world,  and  they  were  man 
and  wife  ?  The  anfwer  to  this  involves  a  very  delicate,  and  as  it 
Ihould  feem,  from  the  ill  fuccefs  of  commentators,  a  very  diffi 
cult  fubjeft.  We  muft  return  to  the  previous  ufTertion  of  our 
Jnfpired  writer,  that  'they  were'  in  a  ftate  of  innocence,  'both 
*  naked,  and  not  afhamed  ;'  which  certainly  implies,  not  only 
that  their  nakednefs  was  no  juft  caufe  of  fliame,  but  that  they 
would  never  have  known  it,  had  their  innocency  continued.  But 
when  they  finned,  then,  as  the  Tempter  had  predicted,  their 
eyes  were  opened.  To  open  the  eyes  is,  literally,  to  give  fight  to 
the  blind  ;  but  figuratively,  to  communicate  to  any  perfon  a  new 
kind  or  degree  of  knowledge.  [See  Num.  xxii.  31.  2.  Kings 
'  vi.  i  7.  Arts  :;xvi.  i  8.] 

And  the  following  phrafe,  which  we  render  '  they  knew  that 
'  they  were  naked,'  implies  fomething  more  than  a  bare  fpecuia- 
tive  knowledge,  it  means  to  ftcl,u  well  as  to  kiioic,  [See  PARK- 
HURST  in  y*~\>~]  and  might  be  here  perhaps  more  accurately  and 
<  \M- t  iTivJv  rendered,  '  they  victz  fcn/iblc  that  they  were  naked.' 
1  Before  the  fall  they  doubllefs  knew  that  they  had  no  cloathing  ; 
but  P.OW  their  eyes  were  opened,  and  they  had  acquired  a  crimi 
nal  knowledge,  and  become  feniible  of  a  paflion,  to  which  they 
had  ever  before  been  llrangers,  namely,  fhame.  The  origin  ot 
this  will  be  eafier  to  account  for,  if  we  fuppofe  with  fome  [Uni- 
verfal  Hid.  vol.  i.  p.  132.]  that  the  juice  of  this  tree  was  in  n 
ee  inebriating  ;  iince  we  know  from  common  obfervation,  that 
juices  of  fiich  a  quality  will  excite  debauchery,  produce  llrange 
ccmmations  in  the  animal  frame,  and  give  a  ftrong  predominancy 
to  the  animal  appetites.  Under  thefe  circumltances  we  need  not 
vonder  at  the  fubterfugcs  to  which  they  ran,  fince  it  is  never  ex 
pected  that  the  conduct  of  perfons  under  the  power  of  intoxica 
tion,  or  the  oppreffion  of  guilt,  mould  be  perfectly  ccrififtent: 
v/ith  the  rules  of  cool  reflection. 

There  is  one  circumftance  which  has  not  been  perhaps  fi.'ffJci- 
er:t!y«nttended  to,  namely,  that  they  were  ufed  to  expecl  the  di- 


FROM  THE  FALL  TO  THE  FLOOD.   71 

iome  glimmering  of  light  ;  but  it  was  an  cbfcurc  revelation 
of  the  gofpel  ;  and  was  not  made  to  Adam  or  Eve  directly, 

but 

vine  Prcfence,  and  that  probably  in  a  glorious  human  form  ;  this 
might  be  one  reafon  of  their  covering  their  nakednefs  now,  as  it 
was  immediately  after,  of  their  feeking  to  hide  their  perfons 
among  the  trees  of  the  garden.  However,  it  is  remarkable,  that 
the  cuftom  of  covering  the  private  pails  mould  fo  generally  ob 
tain,  even  among  barbarous  nations ;  an  entire  difufe  of  cloath- 
ing  in  both  fcxes,  is,  perhaps,  no  where  pra&ifed,  except  where 
promifcuous  intercourse  is  alfo  allowed,  and  men  and  women  cou 
ple  like  the  brutes. 

The  material?  of  which  thefe  coverings,  which  we  call  *  aprons,' 
and  fome,  ludicrously,  breeches,  but  which  ought  to  be,  accord 
ing  to  the  general  ufage  of  the  Hebrew  word,  and  the  tranf- 
lations  of  the  LXX  and  Vulgate,  girdles ; — the  materials  of 
thefe,  and  the  manner  of  manufacture,  have  afforded  plentiful 
diverfion  for  infidels,  but  without  the  lead  fhadow  of  reafon, 
fince  we  know  that  luitable  materials  are  produced  in  foreign 
countries,  and  manufactured  with  a  fimplicity  analogous  to  that 
or  thefe  primitive  girdles.  We  allude  to  the  fewed  leaves,  which 

cover  our  tea  as  it  comes  in  chefts  from  the  Eaft  Indies. But 

to  proceed, 

'And  they  heard  the  voice  of  the  Lord  God  walking  in  the 
*  garden  in  the  cool  [Heb.  vAnd^  of  the  day.'  We  have  little 
doubt  but  that  the  voice  they  firft  heard  was  that  of  thunder, 
frequently  called  the  voice  of  God,  [See  Pf.  xxix.]  f.rft  murmur 
ing  at  a  diftance,  afterward  approaching  nearer,  and  growing- 
louder  ;  for  it  is  remarkable,  that  the  fame  word  [walking]  is  ap 
plied  [Ex.  xix.  &  19.  in  the  Heb.]  by  a  beautiful  figure,  to  the 
found  of  the  celeftial  trumpet  at  the  delivery  of  the  law.  Hearing 
this,  which  had  never  founded  to  them  fo  awfully  before,  it  was 
extremely  natural  for  tkem,  in  them  prefent  ftate  of  guilty  con- 
fuiion,  to  feek  to  hide  themfelves  among  the  trees  ;  a  method 
that  many  of  their  children  pra&ife  to  this  day  ;  for  nothing  is 
more  common  (though  dangerous)  than  for  perfons  to  run  among 
the  trees  in  a  thunder  (torm.  This  happened,  as  the  original  ex— 
preflrt  it,  in  the  '  wind  of  the  day,'  ;'.  e.  the  evening  breeze  ;  and 
now  might  that  powerful  element  firft  put  on  its  terrors,  and 
double  the  lolemnity  of  the  divine  appearance. 

But  the  voice  of  the  Lord,  a  voice  from  the  Shechinah,  [com 
pare  John  xii.  28,  29.]  called  to  him,  'Adam,  where  art  thou  ? 

'  And  he  faid,  I  heard  thy  voice  in  the  garden  ;  and  I  v.v.s 
'  afraid,  becailfe  I  was  naked,  and  I  hid  mylelf.'  Here  is  a  re 
markable  inftance- of  that  confufion  which  commonly  attends,  and 
often  betrays  a  guilty  conscience  :  th5s;confefTion  of  his  fear  and 
nakednefs  was  a  virtual  acknowledgment  of  his  crime  ;  as  we  fee 
by  the  following  reply  of  God  : 

L  'And 


7i          HISTORY   OF   REDEMPTION. 

but  in  what  God  faid  to  the  ferpent.     It  was  however  very 
coniprehenfive,  as  might  be    eafily   fhown,  would    it  not 

take  up  too  much  time.    (o^J 

Here 

«  And  he  faid,  Who  told  thee  that  thou  waft  naked  ?  Haft  thou 
'  eaten  of  the  tree  whereof  I  commanded  thee  that  thou  fhouldft 
'  not  eat?'  or  as  the  late  Dr.  KENNICOTT  [Diflert.  on  the  Tree 
of  Life,  p.  50.]  tranflates  the  words  with  more  fpirit  and  exadl- 
nefs,  'What!  of  the  tree  which  I  commanded  thee  not  to  eat,  of 
THAT  haft  thou  eaten  ?'  This  brings  Adam  to  a  farther,  but  not 
a  free,  confefiion,  and  is  followed  by  a  fentence  on  them  both.  A 
fentence,  however,  accompanied  by  the  prom ife  of  mercy,  which 
will  form  the  fubje6l  of  the  following  note.  [G.  E-3 

(Q_)  The  Jirjl  PROMISE  >was  very  comprehenji've.  To  compre 
hend  more  fully  the  nature  of  this  promife,  we  muft  review  the 
whole  of  the  fentence  pafled  upon  the  ferpent,  in  which,  as  our 
author  obferves,  this  promife  is  included. 

The  punimment  of  the  ferpent  was  exactly  fuited  to  the  nature 
of  the  cafe,  and  the  matter  of  faft.  Satan  had  made  a  tool  of  the 
ferpent ;  this  therefore  was  degraded  to  the  duft,  and  to  be  treat 
ed  in  a  peculiar  manner  as  the  enemy  of  mankind.  Many  conjec 
tures  have  been  indulged  as  to  the  original  nature  of  the  ferpent ; 
fome  of  which  are  ridiculous  as  well  as  groundlefs  :  but  the  text 
itfelf  implies,  that  in  confequence  of  the  divine  curfe  it  underwent 
a  change,  if  not  in  its  form,  at  leaft  in  its  manner  of  life  ;  poflibly 
it  was  originally  an  inhabitant  of  the  trees,  for  which  its  ftrufture 
feems  very  convenient,  and  might  have  a  privilege,  which  feems 
to  have  been  denied  moft  other  animals,  [Gen.  i.  30.3  of  living 
upon  the  fruits :  but  now,  faith  God,  '  Thou  art  curfed  above  all 
cattle,  and  above  every  beaft  of  the  field  ;  upon  thy  belly  malt 
thou  go,  and  duft  (halt  thou  eat  all  the  days  of  thy  life.  And  I 
will  put  enmity  between  thee  and  the  woman,  and  between  thy 
feed  and  her  feed  ;  it  mail  bruife  thy  head,  and  thou  malt  bruife 
his  heel.'  The  whole  of  this  has  been  literally  fulfilled  :  ferpents 
are  confined  to  the  ground — eating  the  duft — and  being  pecu 
liarly  the  fubjefts  of  human  averfion.  [See  PLINY'S  Nat.  Hift. 
vii.  2.] 

If  any  mould  queftion  (and  fuch  is  the  temerity  of  man)  the 
equity  of  God's  thus  punifhing  a  creature  in  itfelf  incapable  of  fin 
ning,  we  may  fuppofe,  with  Mr.  STACKHOUSE,  [Hift.  of  the  Bible, 
B.  I.  ch.  iii.]  that  "  God  intended  this  debafement  of  it  [the  fer 
pent]  not  fo  much  to  exprefs  his  indignation  againft  it,  as  to  make 
it  a  monument  of  man's  apoftafy,  a  teftimony  of  his  difpleafure 
againft  fin,  and  an  inftruftive  emblem  to  deter  all  future  ages  from 
thecommiffion  of  that  which  brought  fuch  vengeance  along  with 
it.  In  the  Levitical  law,  [Lev.  xx.  15.]  we  find,  that  if  a  man 
committed  any  abomination  with  a  beaft,  the  beaft  was  to  be  flain 

as 


FROM  THE  FALL  TO  THE  FLOOD.   73 

Here  was  an    intimation  of  a  merciful  defign   by  '  the 
feed  of  the    woman,'  which  was  like   the    firft  glimmer 
ings 

as  well  as  the  man  ;  and,  by  parity  of  reafon,  the  ferpent  is  here 
punifhed  ;  if  not  to  ....  allay  the  triumph  of  the  devil,  by  feeing 
the  inftrument  of  his  fuccefs  fo  fhamefully  degraded,  at  leaft  to 
remind  the  delinquents  themfelves  of  the  foulnefs  of  their  crime. — 
But  God  might  have  a  farther  defign  in  this  degradation  of  the 
ferpent :  he  forefaw,  that  in  future  ages  Satan  would  have  a  pride 
in  abufing  this  very  creature  to  ....  eftablifh  the  vileft  idolatry." 
This  we  mall  confider  prefently. 

But  to  confine  this  paffage  to  a  literal  fenfe  would  be,  as  Dean 
SHERLOCK  has  (hewn,  [Ufe  and  Intent  of  Prophecy,  Differ.  III.] 
exceedingly  ridiculous  ;  it  would  contain  but  cold  comfort  to  our 
firft  parents  in  their  diftrefs,  and  exhibit  the  paffage  in  a  light  not 
only  unworthy  of  God,  but  of  Mofes,  or,  indeed,  as  Biihop 
NEWTON  obferves,  of  "  any  fenfible  writer."  [Differ.  I.  on  the 
Prophefies.]  We  mall  therefore  proceed  to  the  figurative  and 
more  fublime  fenfe  in  which  it  is  above  explained. 

And  obferve,  i .  that  under  the  ferpent's  name  the  curfe  is  here 
levelled  at  the  grand  enemy  of  mankind,  *  That  old  ferpent,  called 
'  the  Devil  and  Satan,  which  deceiveth  the  whole  world.'  [Rev. 
xii.  9.3  And  very  early  was  he  worfhipped  under  that  fimilitude. 
Dr.  GILL  [on  Gen.  iii.  i.~]  fays,  *'  Taautus,  or  the  Egyptian 
Thoth,  [or  Hermes,  who,  by  the  bye,  is  fuppofed  to  have  lived 
before  the  flood]  was  the  firft  that  attributed  deity  to  the  nature 
of  the  dragon  and  of  ferpents,  and  after  him  the  Egyptians  and 
Phoenicians  ;  the  Egyptian  god  Cneph  was  a  ferpent  with  a  hawk's 
head  ;  and  a  ferpent  with  the  Phoenicians  was  a  good  daemon  .... 
Herodotus  makes  mention  of  facred  ferpents  about  Thebes  ;  and 
Alianus,  of  facred  dragons  ;  and  Juftin  Martyr  fays,  the  ferpent 
with  the  heathens  was  a  fymbol  of  all  that  were  reckoned  gods  by 
them,  and  they  were  painted  as  fuch  ;  and  wherever  ferpents  were 
painted,  according  to  Perfius,  it  was  a  plain  indication  that  it  was 
a  facred  place.  Serpents  were  facred  to  many  of  the  heathen  dei 
ties,  who  were  worfhipped  either  in  the  form  of  one,  or  in  a 
real  one  ;  all  which  feem  to  take  their  rife  from  the  ufe  the  devil 
made  of  the  ferpent  in  feducing  our  firft  parents."  And  to  this 
day  the  ferpent  is  a  favourite  divinity  among  many  of  the  Indian 
nations.  In  the  clofe  of  the  laft  century,  a  hog  which  had  by 
fome  means  killed  and  fwallowed  one  of  thefe  favourite  reptiles, 
in  the  country  of  the  Widahs,  fo  provoked  them,  that  the  mar- 
buts  (orpriefts)  procured  a  general  flaughter  of  the  fwine,  and  if 
the  King  had  not  loved  pork,  a  hog  had  not  been  left  in  Widah. 
[See  Hill,  of  Jamaica,  Vol.  ii.  p.  379.] 

2.  If  the  ferpent  be  underftood  of  the  devil,  his  feed  or  offspring 
will  very  properly  be  underftood  of  that  '  generation  of  vipers,' 
[Matt.  iii.  7.]  who  our  Lord  himfelf  declared  to  be  of  their 

L  2  «  father 


74          HISTORY   OF    REDEMPTION. 

ings  of  light   in    the    eaft    when  the    day   dawns.       This 
intimation  of  mercy  was  given  before  fentence    was  pro-. 

nounced 

*  father  the  devil,'   [John  viii.  44.]   and  who  mewed  their  enmity 
in  all  the  periods  of  his  life,  and  wounded  his  heel  in  nailing  him 
to  the  crofs,  tuho  was,  doubtlefs,  in  a  moft  remarkable  manner, 

3.  Theyl-r^of  the  ivoman.     Here    we   may  adopt  the  Apotlle 
Paul's  expofition  of  another  pafTage,  in  which  the  fame  expreflion 
is  ufed  :   '  He  faith  not  feeds,  as  of  many,  but  as  of  one — which 
is  Chrift.'   [Gal.  iii.  16.]   And  it  is  obfervable,  that  not  only  the 
generality  of  Chriftian  writers,  but  even   the   ancient  Jews,  both 
the  Jerufalem  Targum  and  that  of  Jonathan,  befides  many  other 
famous  rabbits,  apply  the  paffage  to  the  times  and  perfon  of  the 
Meffiah.      [See  HELVICUS  in  Protevang.  n.  64,  and,  from   him, 
POOLE,  Synop.  crit.  in  loc.]     If  it  be  neceflary  to  underftand  the 

*  feed  of  the  woman'  in  a   more   extenfive   fenfe,  to   correfpond 
with  the  former  member  of  the  fentence,  it    may    be   obferved, 
that  the  difciplcs  of  Chrifl  owe  the  fame  enmity  to  Satan  as  their 
mafler,  and  would  willingly,  as  they   are  able,  affift  us  to  deftroy 
his  kingdom. 

4.  The  meaning  of  the  conflict,  here  exprefied  by  Imping  the 
ferpent's  head  and  the  Saviour's  heel. 

To  underftand  this  metaphorical  language  it  fhould  be  obferved 
that  the  head  is  the  vulnerable  part  of  ferpents,  and  that  a  blow 
there  is  fatal  to  them  ;  whereas  a  wound  in  the  heel  is  to  a  man  of 
comparatively  fmall  confequerice.  "  Bruiting  the  ferpent's  head, 
fays  Dr.  BURNETT  [Ser.  at  Boyle's  Left.  Vol.  iii.  p.  516.]  implies 
the  defeating  his  contrivances  againft  mankind.  For  (i.)  as  he 
thought  by  feducing  the  pair,  to  have  brought  on  their  death,  and 
fo  have  made  an  end  of  the  whole  fpecies  at  once,  God  promifes 
that  the  woman  mould  live  to  have  feed.  (2.)  As  he  (educed  the 
woman  under  the  fpecious  pretence  of  friendlhip,  while  he  in 
tended  her  ruin,  a  war  is  declared  againit  the  devil  and  his  party, 
which  mould  end  in  the  ruin  of  them  and  their  devices.  And  (3.) 
as  the  devil  thought  by  drawing  them  into  fin  and  under  the  wrath 
of  God,  to  bring  them  under  a  certainty  of  death,  and  deprive 
of  the  happinefs  they  were  made  for,  God  declares  that  the  de 
vil's  policy  fliould  be  defeated  by  the  feed  of  the  woman,  in  which 
is  implied  a  poiicive  promife — that  mankiwd,  though  by  the  envy 
of  the  devil  become  finful  and  therefore  mortal,  mould  receive 
through  the  feed  of  the  woman,  forgrvent-fs  of  fin,  the  refurrefiion 
of  the  body,  and  life  everla/Kflg," 

"  So  fpake  this  oracle,  then  verified 
When  JESUS,  fon  of  Mary,  fecund  Eve, 
Saw  Satan  fall  like  lightning  down  from  heaven, 
Prince  of  the  air  ;  then  riling  from  his  grave 
Spoil'd  principalities  and  powers,  triumph'd 
In  open  {how,  and  with  aiccn lion  bright, 

Captivity 


FROM  THE  FALL  TO  THE  FLOOD.   75 

nounced  on  either  Adam  or  Eve,  from  tendernefs  to 
them,  to  whom  God  defigned  mercy,  left  they  fhould  be 
overborne  with  a  fentence  of  condemnation,  without  hav 
ing  any  thing  held  forth  whence  they  could  gather  any 
hope. 

One  of  thofe  great  things  that  were  intended  to  be 
done  by  the  work  of  redemption,  is  more  plainly  inti 
mated  here  than  the  reft,  viz.  God's  fubduing  his  ene 
mies  under  the  feet  of  his  Son.  This  was  threatened 
now,  and  God's  defign  of  it  now  firft  declared.  This 
was  the  work  Chrift  had  now  undertaken,  which  he  foon 
began,  has  carried  on,  and  will  accoinplifh  at  the  end 
of  the  v/orld.  Satan  'probably  triumphed  greatly  in  the 
fall  of  man,  as  though  he  had  defeated  God's  defigns  : 
but  in  thefe  words  God  gives  him  a  plain  intimation, 
that  he  ihould  not  finally  triumph,  but  that  a  complete 
victory  fhould  be  obtained  over  him  by  the  feed  of  the 
woman. 

This 

Captivity  led  captive  through  the  air, 
The  realm  itfelf  of  Satan  long  ufurp'd, 
Whom  he  (hall  tread  at  lall  under  our  feet." 

[Par.  Loit.   Book  x.] 

It  is  not  to  be  fuppofed  however  that  our  parents  underftood  the 
firil  promife  to  the  extent  that  we  now  do  with  the  help  of  the  gof- 
pel  revelation.  MILTON  introduces  them  as  reafoning  upon  it 
in  this  manner  :  Eve,  having  hinted  the  defperate  meafure  of  de- 
ftroying  themfelves,  Adam  replies, 

"  Let  us  feek 

Some  fafer  refolution,  which  methinks 
I  have  in  view,  calling  to  mind  with  heed 
Part  of  our  fentence,  that  thy  feed  fhall  bruife 
The  ferpent's  head  ;  piteous  amends,  unlefs 
Be  meant,  whom  I  conjecture,  our  grand  foe, 
Satan,  who  in  the  ferpent  hath  contriv'd 
Againll  us  this  deceit :  to  crufh  his  head 
Will  be  revenge  indeed  ;   which  will  be  loft 
By  death  brought  on  ourfelveu,  or  childlefs  days 
Refolv'd,  as  thou  propofcft  ;  fo  our  foe 
Shall  fcape  his  puniihment  ordain'd,  and  we 
Inftead  fhall  double  ours  upon  our  heads. 

, Remember  with  Avhat  mild 

And  gracious  temper  he  both  heard  andjudg'd 

Without  wrath  or  revilin."  .  .  .  Par.  Loit.  Book  x.    G.E. 


76          HISTORY   OF    REDEMPTION. 

This  revelation  of  the  gofpel  was  the  firft,  thing  that 
Chrift  did  in  his  prophetical  office.  You  may  remem 
ber,  that  it  was  faid  in  the  firft  of  our  three  proportions 
that  from  the  fall  of  man  to  the  incarnation  of  Chrift, 
God  was  doing  thofe  things  which  were  preparatory  to 
Chrift's  coming  and  working  out  redemption,  and  fore 
runners  and  earnefts  of  it.  And  one  of  thofe  things 
which  God  did  in  this  time  to  prepare  the  way  for  Chrift's 
coming  into  the  world,  was  to  foretel  and  promife  it,  as 
he  did  from  time  to  time,  from  age  to  age,  till  Chrift  came. 
This  was  the  rirft  promife  given,  the  firft  prediction  made 
of  it  upon  the  earth. 

3.  Soon  after  this,  the  cuftom  of  facrificing  was  ap 
pointed,  to  be  a  ftanding  type  of  the  facrifice  of  Chrift 
till  he  fliould  come,  and  offer  up  himfelf  to  God.  (R) 
Sacrificing  was  not  a  cuftom  firft  eftablilhed  by  the  Levi- 

tical 

(R)  SACRIFICES  originally  appointed,  by  God.  Our  author's  ar 
guments  in  fupport  of  this  propofition,  though  concifc,  are  cer 
tainly  forcible  ;  but  in  an  article  of  this  importance,  it  may  not 
be  improper  to  ftrengthen  them  with  the  following  obfervations 
from  another  author  of  confiderable  refpedlability  in  the  learned 
world  : 

"  That  animal  facrifices  were  not  inftituted  by  man  feems  ex 
tremely  evident — from  the  acknowledged  univerfality  of  the  prac 
tice — from  the  wonderful  famenefs  of  the  manner,  in  which  the 
whole  world  offered  thefe  facrifices  ;  and  from  that  merit  and  ex 
piation,  which  were  conltantly  fuppofed  in,  and  to  be  effected  by 
them. 

"  Now  human  reafon,  even  among  the  moil  flrenuous  oppo 
nents  of  the  divine  inftitutions,  is  allowed  to  be  incapable  of  point 
ing  out  the  leaft  natural  fitnefs  or  congruity  between  Blood  and 
Atonement;  between  killing  of  God's  creatures,  and  the  receiv 
ing  a  pardon  for  the  violation  of  God's  laws.  This  confequence 
of  facrifices  when  properly  offered,  was  the  invariable  opinion  of 
the  Heathens  ;  but  not  the  whole  of  their  opinion  in  this  matter  : 
for  they  had  alfo  a  traditionary  belief  among  them,  that  thefe  ani 
mal  facrifices  were  not  only  expiations  but  vicarious  commutations 
and  fubftituted  fatisfacYions,  and  they  called  the  animals  fo  offered, 
f_ their  wr^v^y.  or]  the  ranfoms  of  their  fouls. 

"  But  if  thefe  notions  are  fo  remote  from,  nay  fo  contrary  to,  any 
leflbn  that  nature  teaches,  as  they  confeffedly  are  ;  how  came  the 
whole  world  to  praclife  the  rites  founded  upon  them  ?  It  is  certain 
that  the  wifeil  heathens — Pythagoras,  Plato,  Porphyry,  and  others, 
flighted  the  religion  of  fuch  facrifices ;  and  wondered,  how  an  in- 

ftitution 


FROM  THE  FALL  TO  THE  FLOOD.   77 

tical  law  ;  for  it  had  been  a  part  of  God's  inftituted 
worfliip  long  before,  even  from  the  beginning  of  God's 

vifible 

ftjtution  fo  difmal  (as  it  appeared  to  them)  and  fo  big  with  abfur- 
dity,  could  diffufc  itfelf  through  the  world. 

"  An  advocate  for  the  fufficiency  of  reafon  [Tindall]  fuppofes — 
the  abfurdity  prevailed  by  degrees ;  and  the  priefts,  who  (hared 
with  their  gods,  and  referved  the  bed  bits  for  themfelves,  had  the 
chief  hand  in  this  gainful  fuperftition.  But  it  may  well  be  aiked; 
who  were  the  priefts  in  the  days  of  Cain  and  Abel  ?  Or  what  gain 
could  this  fuperftition  be  to  them,  when  the  one  gave  away  his 
fruits,  and  the  other  his  animal  facrifice,  without  being  at  liberty 
to  tafte  the  leaft  part  of  it?  And  ....  it  is  worth  remarking,  that 
what  this  author  wittily  calls  the  beft  bits,  and  appropriates  to  the 
priefts,  appear  to  have  been  the  {kin  of  the  burnt  offering  among 
the  Jews,  and  the  (kin  and  feet  among  the  Heathens. 

"  Dr.  SPENCER  obferves  [De  Leg.  Heb.  Lib.  iii.  §  2.]  that  fa- 
crifices  were  looked  upon  as  gifts,  and  that  the  general  opinion 
was — that  gifts  would  have  the  fame  effect  with  God  as  with  man  ; 
would  appeafe  wrath,  conciliate  favour  with  the  Deity,  and  teftify 
the  gratitude  and  affection  of  the  facrificer ;  and  that  from  this 
principle  proceeded  expiatory,  precatory,  and  euchatiftical  offer 
ings.  This  is  all  that  is  pretended  from  natural  light  to  countenance 
this  practice.  But  how  well  foever  the  companion  may  be  thought 
to  hold  between  facrifices  and  gifts,  yet  the  opinion  that  facrifices 
would  prevail  with  God,  muft  proceed  from  an  obfervation  that 
gifts  had  prevailed  with  men  ;  an  obfervation  this  which  Cain  and 
Abel  had  little  opportunity  of  making.  And,  if  the  coats  of  fldn, 
which  God  directed  Adam  to  make,  were  the  remains  of  facrifices, 
fure  Adam  could  not  facrifice  from  this  obfervation,  when  there 
were  no  fubjects  in  the  world  upon  which  he  could  make  thefe  ob- 
fervations."  [KENNICOTT'S  2d  Differt.  on  the  Offerings  of  Cain 
and  Abel.  p.  201,  &c.] 

But  the  grand  objection  to  the  divine  origin  of  facrifices  is 
jdrawn  from  the  fcriptures  themfelves,  particularly  the  following, 
[Jer.  vii.  22,  23.]  '  I  fpake  not  to  your  fathers,  nor  commanded 
them,  at  the  time  that  I  brought  them  out  of  the  land  of 
I*  Egypt,  concerning  the  matters  of  burnt  offering  or  facrifice  ; 
!'  but  only  this  very  thing  comnr  nded  I  them,  faying,  Obey  my 
t[  voice,  and  I  'will  be  your  God,  and  ye  /hall  be  my  people.'  The 
ngenious  writer  above  referred  to  accounts  for  this  paffage 
f pages  153  and  209]  by  referring  to  the  transaction  at  Marah, 
FExod.  xv.  23 — 26]  at  which  time  God  fpake  nothing  concern- 
facrifices  :  it  certainly  cannot  be  intended  to  contradict  the 
le  book  of  Leviticus,  which  is  full  of  fuch  appointments, 
.nother  learned  author,  to  account  for  the  above  and  other  fimi- 
ir  paffages,  obferves,  "  The  Jews  were  diligent  in  performing 
ic  external  fervices  of  religion ;  in  offering  prayers,  incenfe,  fa 
crifices, 


78          HISTORY   OF    REDEMPTION. 

vifible  church  on  earth.  We  read  of  the  patriarchs, 
Abraham,  Ifaac,  and  Jacob,  offering  facrifice,  and  even 
before  them  Noah  and  Abel :  and  this  was  by  divine  ap 
pointment  ;  for  it  was  part  of  God's  worfhip  in  his 
church,  and  that  which  he  accepted,  when  offered  up  in 
faith  ;  which  proves  it  was  by  his  inftitution,  for  facri- 
flcing  is  no  part  of  natural  worfhip.  The  light  of  na 
ture  doth  not  teach  men  to  offer  beads  in  facrifice  to 
God  ;  and  feeing  it  was  not  enjoined  by  the  law  of  na 
ture,  if  it  was  acceptable  to  God,  it  rauft  be  by  fome  pofi- 
tive  command  or  inftitution  :  for  God  has  declared  his 
abhorrence  of  fuch  worfhip  as  is  taught  by  the  precept 
of  men  without  his  appointment;  [Ifa.  xxix.  13.] 
'  Wherefore  the  Lord  faith,  Forafmuch  as  this  people 
'  draw  near  me  with  their  mouth,  and  with  their  lips  do 
4  honour  me,  but  have  removed  their  heart  far  from  me,. 
'  and  their  fear  towards  me  is  taught  by  the  precepts 
'  of  men,  therefore  behold  I  will  proceed  todo.amar- 
'  vellous  work,'  &c.  And  fuch  worfhip  as  hath  not  a 
warrant  frora  divine  inftitution,  cannot  be  offered  up  in 

faif.i  , 

orifices,  oblations :  but  thefe  prayers  were  not  offered  with  faith  ; 
and  their  oblations  were  made  more  frequently  to  their  idols,  than 
to  the  God  of  their  fathers.  The  Hebrew  idiom  excludes  with  a 
general  negative,  in  a  comparative  fenfe,  one  of  two  objects  op- 
pofed  to  one  another  :  thus,  '  I  will  have  mercy  and  not  facrifice.' 
[Hof.  vi.  6.]  '  For  I  fpake  not  to  your  fathers,  nor  commanded 

*  them concerning  burnt  offerings  or  Sacrifices;  but  this  thing 

*  I  commanded  them,   faying,   Obey  my  'voice."      [LowTH  in  Ifa. 
xliii.   22 — 24.]      The  ingeniours  Dr.   DODDRIDGE  remarks,  that 
according  to  the  genius  of  the  Hebrew  language,  one  thing  feems 
to  be  forbidden,  and  another  commanded,  when  the  meaning  only 
is,  that  the  latter  is  greatly  to  be  preferred  to  the  former.     The 
text  before  us  is  a  remarkable  inftance  of  this  ;  as  likewife  Joel  ii. 
13. — Matt.  vi.  19,  20. — John  vi.  27. — Luke  xii.  4,  5. — and  Col. 
ui.  2.      And  it  is  evident  that  Gen.  xlv.  8. — Ex.  xvi.  8. — John  v. 
30 — vii.-  19,  and  many  other  pafTages  are  to  be  expounded  in  the 
lame  comparative  fcnfe.    [Paraph,  on  New  Tell.  §  xlix.J   So  that 
the  whole  may  be  refolved  into  the  apothegm  of  the  wife  man, 
fProv.  xxi.  3.]     'To  do  jullice  and  judgment  is  more   accept- 

*  able  to   the   L,ord  than  facrifice.' Sacrificing  appointed  to  be  > 

a  Jlanding  type  of  ChrijL      This  will    partly  appear  in  the  two  fol 
lowing  notes  on  the  firit  facriiices,  and  more  fully  when  we  come 
to  confider  the  Mofaic  iiiilitutions.  [J.  N.]  • 


FROM  THE  FALL  TO  THE  FLOOD.   79 

faith ;  becaufc  faith  has  no  foundation  where  there  is  no 
divine  appointment.  It  cannot  be  offered  up  in  faith  of 
God's  acceptance  ;  for  man  hath  no  warrant  to  hope  for 
God's  acceptance  in  that  which  is  not  of  his  appointment, 
and  to  which  he  hath  not  promifed  his  acceptance  ;  and 
therefore  it  follows,  that  the  cuftom  of  offering  facririces 
to  God  was  inftituted  foon  after  the  fall ;  for  the  fcripture 
teaches  us,  that  Abel  offered  '  the  firftlings  of  his  flock, 
and  of  the  fat  thereof,'  [Gen.  iv.  4.]  and  that  he  was 
accepted  of  God  in  this  offering,  [Heh.  xi.  4.]  And  there 
is  nothing  in  the  ftcry  that  looks  as  though  the  inftitution 
was  firft  given  when  Abel  offered  up  that  facrifice  to 
God ;  but  it  appears  as  though  he  only  therein  complied 
with  a  curlom  already  eftabliihed.  (s) 

It 

(s)  AB-EL  OFFERED  tkejirftlings  of  kit  Jlocls,  £sV.]  As  this 
is  the  firft  inftance  of  facrifice,  and  even  of  religious  worfhip,  re 
corded  in  fcripture,  and  was  attended  with  confequences  fo  iingu- 
lar  and  important,  we  cannot  pafs  it  over  without  examination  ; 
and  as  a  learned  author  above  cited,  [Dr.  KENNICOTT]  has  be 
llowed  uncommon  pains  on  this  fubjecl:,  we  flatter  ourfelves  our 
readers  will  be  gratified  by  being  prefented  with  the  fubflance  of 
his  excellent  differtation. 

Dr.  Kennicott  introduces  his  hypothefis  with  obferving  the  dif 
ferent  characters  and  employments  of  the  two  brothers :  '  Abel 
was  a  keeper  of  meep,  but  Cain  was  a  tiller  of  the  ground  ;'  the 
one,  as  Lord  BACON  exprefles  it,  devoted  to  the  a3ivcy  the  other 
to  the  contemplative,  fcenes  of  life. 

'  And  in  procefs  of  time  ;'  Heb.  at  the  end  of  days  ;  that  is,  as 
our  author  endeavours  at  large  to  prove,  at  the  end  of  the  week, 
on  the  fabbath  day,  poflibly  the   firft  after  they   had  become   the 
heads  of  families,  and  entitled  to  offer  facrifices,  as  was  the  patri 
archal  manner,  each  as  the  priefl  of  his  own  family — '  It  came  to 
pafs  that  Cain  brought  of  the  fruit  of  the  ground,  an  offering  to 
the  Lord.'     It  is  of  importance  to  be  obferved,    that  the  He 
brew   word  rendered  an  offering,    is   mincha,   which   Dr.  K.  ex 
plains  from  divine  authority  to  be  an  offering  of  Jim  Jlour  mingled 
lulth  oil  and  franlinCe nfe,   [Lev.  ii.    i,   £c.J      This  our  tranflators 
commonly  call  a  meat,  but  might  more  properly  be  called  a  bread, 
offering.     Here  our  author  obferves  a  very  lingular  mode  of  ex- 
preffion,  which  he  apprehends  eliptical,  and  fupplying  the  necof- 
fary  words,  tranflates  the  paffage  literally  thus,   '  Cain  brought  of 
the  fruit  of  the  ground  a  mincha  to  Jehovah  ;  and  Abel  brought 
[a  mlncka]  he  alfo  [brought]  of  the  Eiitlincfs  of  his  flocks,  and 

M  (of 


8o          HISTORY    OF    REDEMPTION. 

It  is  very  probable  that  facririce  was  inftituted  imme 
diately  alter  God  had  revealed  the  covenant  of  grace  ; 
[in  Gen.  iii.  15.]  which  covenant  and  promife  was  the 

foun- 

*  of  their  fat,'  or  rather,  <  of  the  fatted  of  them.' — Then  it  fol 
lows — '  And  Jehovah  had  refpeft  to  Abel,  and  to  his  nnncha  ;  but 

*  to  Cain  and  his  mincba  he  had  no  refpeft.'     Now  if  this  tranfla- 
tion  be  jud,  or  the  word  tnincba'bt  rightly  explained,  it  neceffarily 
follows  that  Abel  offered  a  mincba,  or  meat  offering,  as  well    as 
Cain,  together  with  a  facrifice,  which  Cain  did  not  offer. 

The  matter,  in  fhort,  feems  to  be  this,  Cain  came,  like  a  felf- 
righteous  Pharifee,  with  a  *  God,  I  thank  thee,'  to  the  Author  of 
Nature,  and  the  God  of  Providence  ;  Abel  was  HO  lefs  fenfible  of 
thefe  obligations,  and  therefore  brought  his  mauba  as  well  as 
Cain  ;  but  being  humbled  under  a  conviction  of  his  own  frailty 
and  unworthinefs,  he  alfo  brings  an  animal  facrifice,  fmites  upon 
his  breait,  and  cries,  '  God  be  merciful  to  me  a  finncr.'  Not  only 
fo,  but  Abel  looked  by  faith  through  the  bleeding  type  to  the 
great  atonement  it  prefigured  :  Cain  rejected  this  ;  and  being  ig 
norant  of  Gcd's  righteoufnefs,  went  about  to  eftablim  his  own. 

This  repiefentation  (which  as  we  faid  is  Dr.  KENNICOTT'S) 
appears  to  us  not  only  ingenious  and  juft,  but  has  the  advantage 
of  being  beautifully  confident  with  the  New  Teftament.  Here 
we  fee  how  it  was  that  '  by  faith'  in  the  promifed  feed,  *  Abel  of- 
'  fered  to  God,'  not  only  'a  more  excellent,'  but  as  the  Greek 
imports,  a  fulhr,  a  more  complete  facrifice  than  Cain  ;  and  it  was 
on  this  account  that  God  had  refpec"t,  firft  to  Abel,  and  fecondly, 
to  his  offering.  We  alfo  learn  from  this  review  of  the  fubjedt, 
what  was  the  error  of  Cain,  which  the  apoftle  Jude  alludes  to, 
namely,  an  enmity  againfl  God's  method  of  falvation. 

This  leads  us  to  remark  the  different  conduct  of  the  two  bro 
thers  fubfequent  to  their  offering.  Mofes  informs  us,  that  'Cain 
'  was  very  wrath,  and  his  countenance  fell,'  the  ufual  fign  of  a 
bafe  and  malicious  heart.  '  And  the  Lord  faid  unto  Cain,' — con- 
delcendedto  reafon  with  him,  probably  by  means  of  the  divine 
Shekinah — '  Why  art  thou  wrath,  and  why  is  thy  countenance 

*  fallen  ?   If  thou   do  ft  will,   fhalt  thou  not  be  accepted:'   Or  ra 
ther,  if  thou  hadfl  done  well,  moulded  thou  not  have  been  accept 
ed  in  the  fame  manner  (whatever  that  might  be)  as  Abel  thy  bro 
ther  ?  *  And  if  thou  dod  not  well,'  or  had  not  done  well — *  fin  lieth 
at  the  door,'  the  fault  is  thine. 

But  KENNICOTT,  PARKHURST,  and  many  other  critics,  render 
the  lad  piir:ife,  '  a  fn~^;ln^  lieth  (couched)  at  the  door.'  In 
this  view  they  point  out,  not  only  the  reafon  of  his  non-accept 
ance,  but  alfo  the  remedy — na.m  ly,  to  take  a  facrifice,  and  ofier 
it  in  faith,  as  his  brother  had  before  done. 

[I.N.] 


FROM  THE  FALL  TO  THE  FLOOD.   8; 

foundation  on  which  the  cuftom  of  facrificing  was  built. 
That  promife  was  the  firft  ftone  that  was  laid  toward  this 
glorious  building,  the  work  of  redemption,  which  will 
be  finifhed  at  the  end  of  the  world.  And  the  next  ftone 
which  was  laid  upon  that,  was  the  inftitution  of  facririces, 
to  be  a  type  of  the  great  atonement. 

The  next  thing  that  we  have  an  account  of,  after  God 
had  pronounced  fentence  on  the  ferpent,  on  the  woman, 
and  on  the  man,  was,  that  God  made  them  coats  of  Ikins, 
and  cloathed  them  ;  which,  by  the  generality  of  divines, 
are  thought  to  be  the  fkins  of  beads  flain  in  facrifice  ; 
for  we  have  no  account  of  any  thing  elfe  that  fhould 
be  the  occafion  of  men  flaying  beafts,  but  only  to  offer 
them  in  facrific.es,  till  after  the  flood.  Men  were  not 
till  then  allowed  to  eat  the  flefh  of  beads.  The  food  of 
man  before  the  fall,  was  the  fruit  of  the  trees  of  paradife  ; 
and  when  he  was  turned  out  of  paradife  after  the  fall, 
his  food  was  the  herb  of  the  field  :  [Gen.  iii.  18.]  '  And 
'  rhou  malt  eat  of  the  herb  of  the  field.'  The  firft  grant 
that  he  had  to  eat  fleih  as  his  common  food  was  after  the 
flood:  [Gen.  xi.  3.]  'Every  moving  thing  that  livetli 
*  {hall  be  meat  for  you  ;  even  as  the  green  herb  have  I 
«  given  you  all  things.'  So  that  it  is  likely  that  thefe 
fkins  that  Adam  and  Eve  were  cloathed  with,  were  the 
Ikins  of  their  facrifices.  God's  cloathing  them  with  thefe 
was  a  lively  figure  of  their  being  cloathed  with  the  righ- 
teoufnefs  of  Chrift.  This  cloathing  was  not  of  their 
own  obtaining  ;  but  it  was  God  that  gave  it  them.  It  h 
faid,  '  God  made  them  coats  of  {kins,  and  cloathed  them,' 
(Gen.  xiii.  21.]  as  the  righteoufnefs  our  naked  fouls 
are  cloathed  with,  is  not  our  righteoufnefs  but  the  righ 
teoufnefs  which  is  of  God.  It  is  he  alone  that  cloaths  the 
naked  foul.  (T) 

Our 


(T)    God  made  them  coats  of  SKINS,  and  clcathed  them.      "  God. 
himfelf  furnifhcs  them  with  apparel.     Animals  are  flain,  not  for 
ifood,  but  facrifice  ;  and  the  naked  criminals  are  arrayed  with  the 
[kins  of  thofe  flaughtered  beafts.     The  victims  figured  the  expia- 
M  2  tion 


82           HISTORY    OF    REDEMPTION. 

Our  firft  parents,  who  were  naked,  were  cloathed  at 
the  expence  of  life.  Beafts  were  (lain  10  afford  them 
cloathing.  So  Chrift  died  to  afford  cloathing  to  our  na 
ked  fouls.  Thus  our  firft  parents  were  covered  with 
{kins  of  facrifices,  as  the  tabernacle  in  the  wildernefs, 
which  iignified  the  church,  was,  when  it  was  covered 
with  rams  {kins  died  red,  as  though  they  were  dipped  in 
blood,  to  fignify  that  Chrift's  righteoufnefs  was  wrought 
out  through  the  pains  of  death,  under  which  he  fhed  his 
precious  blood. 

We  obferved  before,  that  the  light  which  the  church 
enjoyed  from  the  fall  of  man  till  Chrift  came,  was  like 
the  light  which  we  enjoy  in  the  night  ;  not  the  light  of 
the  fun  diredtly,  but  as  refledting  from  die  moon  and 
planets ;  which  light  did  forefhow  Chriit,  the  Sun  of 
righteoufnefs  which  was  afterwaids  to  arife.  This  light 
they  had  chiefly  two  ways :  one  was  by  predictions  of 
Chrift,  wherein  his  coming  was  foretold  and  promifed  ; 
the  other  by  types  and  fhadows,  in  which  his  coming 
and  redemption  were  prefigured.  The  firft  tiling  that  was 
done  to  prepare  the  way  for  Chrift  in  the  former  of  thefe 
ways,  was  in  the  promife  above  confidered  ;  and  the 
firft  thing  of  the  latter  kind,  viz.  of  types,  xvas  the  in- 
ftitution  of  facrifices.  As  that  promife  [Gen.  iii.  15.] 
was  the  firft  dawn  of  gofpel  light  after  the  fall  in  pro 
phecy  ;  fo  this  inftitution  was  the  firft  hint  of  it  in 
types.  The  giving  of  that  promife  was  the  firft  thing 
done  after  the  fall  in  this  work,  in  Chrift's  prophetical 
office  ;  the  inftitution  of  facrifices  was  the  firft  thing  that 
we  read  of  after  the  fall,  by  which  Chrift  exhibited  him- 
felf  in  his  prieftly  office. 

The 

tion  of  Chrift's  death  ;  the  cloathing  typified  the  imputation  of 
his  righteoufnefs,  which  is  upon  all  them  ivho  believeJ*  [Rom.  iii. ! 
22.] [HERVEY'S  Theron  and  Afpafio,  vol.  ii.  lett.  4.] 

"  Nor  he  their  outward  only,  with  the  fkins 
Of  beads,  but  inward  nakednefs  (much  more 
Opprobrious !  )  with  his  robe  of  righteoufnefs 
Arraying,  cover'dfrom  his  Father's  fight." 

[MILTON'S  Par.  Loft.  Book*.] 


FROM  THE  FALL  TO  THE  FLOOD.   83 

The  inftitution  of  facrifices  was  a  great  thing  done 
towards  preparing  the  way  for  Chrift's  coming,  and  workT 
ing  out  redemption.  For  the  facrifices  of  the  Old  Tef- 
tament  were  the  principal  of  all  the  Old  Teftament  types 
of  Chrifl  and  his  redemption ;  and  it  tended  to  eftablifh 
in  the  minds  of  God's  vifihle  church  the  neceffity 
of  a  propitiatory  facrifice,  in  order  to  the  Deity's  heing 
fatisfied  for  fin ;  and  fo  prepared  the  way  for  the  recep 
tion  of  the  glorious  gofpel  that  reveals  the  great  facrifice, 
not  only  in  tfye  vilible  church,  but,  through  the  world 
of  mankind.  For  from  this  iaftitution  of  facrifices  after 
the  fall,  all  nations  derived  the  fame  cuftom.  No  nation, 
however  barbarous,  has  been  found  without  it  any  where. 
This  is  a  great  evidence  of  the  truth  of  revealed  reli 
gion  ;  for  no  nation,  but  only  the  Jews,  could  tell  how 
they  came  by  this  cuftom,  or  to  what  purpofe  it  was 
to  offer  facrifices  to  their  deities.  The  light  of  nature 
did  not  teach  them  any  fuch  thing.  That  did  not  teach 
them  that  the  gods  were  hungry,  and  fed  upon  the  fleih 
which  the*r  burnt  in  facrifice ;  and  yet  they  all  had 
this  cuftr  . ,  of  which  no  other  account  can  be  given, 
but  that  they  derived  it  from  Noah,  who  had  it  from 
his  anceftors,  on  whom  God  had  enjoined  it  as  a  type 
of  the  great  facrifice  of  Chrift.  However,  by  this  means 
all  nations  of  the  world  had  their  minds  poilefTed  with 
this  notion,  that  an  atonement  or  facrifice  for  {in  was 
neceflary ;  and  a  way  was  made  tor  their  more  readily  re 
ceiving  that  great  do6lrine  of  the  gofpel,  which  teaches  us 
the  atonement  and  facrifice  of  Chrift. 

4.  God  foon  after  the  fall  actually  began  to  fave  the 
fouls  of  men  through  Chrift's  redemption.  In  this,  Chrift 
who  had  lately  taken  upon  him  the  work  of  Mediator  be 
tween  God  and  man,  did  firft  begin  to  exercife  his  kingly 
office.  In  the  firft  prediction  the  light  of  Chrift's  re 
demption  firft  began  to  dawn  in  the  prophecies  of  it ;  in 
the  inftitution  of  facrifices  it  firrt  be<ran  to  dawn  in  the 

O 

types  of  it ;   in  his  beginning  actually  to  fave  men,  it  firft 
began  to  dawn  in  file  fruit  of  it. 

It 


84          HISTORY    OF    REDEMPTION. 

It  is 'probable,  therefore,  that  Adam  and  Eve  were  the 
firft  fruits  of  Chrift's  redemption;  (u)  it  is  probable  by 
God's  manner  of  treating  them ;  by  his  comforting  them 

as 

(u)  Adam  and  Evs  the  FIRST  FRUITS  of  Ckrl/Ps  redemption. 
MILTON  has  fo  beautifully  and  evangelically  illuftrated  this  fup- 
pofition,  that  we  cannot  relift  the  temptation  of  again  introducing 
our  favourite  commentator. 

..."  They  forthwith  to  the  place 
Repairing  where  he  judg'd  them,  proftrate  fell 
Before  him  reverent,  and  both  confefs'd 
Humbly  their  faults,  and  pardon  begg'd,  with  tears 
Watering  the  ground,  and  with  their  iighs  the  air 
Frequenting,  fent  from  hearts  contrite,  and  f:gn 
Of  forrovv  unfeign'd,  and  humiliation  meek. 


"  Thus  they  in  lowlieil  plight  repentant  Hood 
Praying  ;  for  from  the  mercy-feat  above 
Prevenient  grace  defcending  had  remov'd 
The  ftony  from  their  hearts,  and  made  new  flefh 
Regenerate  grow  inftcad,  that  fighs  now  breath'd 
Unutterable,  which  the  Spirit  of  prayer 
Infpir'd,  and  wing'd  for  heav'n  with  fpeedier  flight 

Than  loudeft  oratory  : 

To  heav'n  their  pray 'rs 

Flew  up,  nor  mifs'd  the  way,    by  envious  winds 
Blown  vagabond  or  fruflrate  ;  in  they  pafs'd 
Cimenfionlefs  thro'  heuv'nly  doors  ;  then  clad 
With  Jncenfe,  where  the  golden  altar  fum'd, 
By  their  great  Interccffor,  came  in  fight 
Before  the  Father's  throne  :   them  the  glad  Son 
Prtfenting,  thus  to  intercede  began  : 

*'  See,  Father,  what  lirft  fruits  oa  earth  are  fprung 
From  thy  implanted  grace  in  man,  thefe  fighs 
Andpray'rs,  which  in  this  golden  ccnfor,  mix'd 
With  incenfe,  I  thy  prieft  before  thee  bring  ; 
Fruits  of  more  pleafing  favour  from  thy  feed 
Sown  with  contrition  in  his  heart,  than  thofe 
Which  his  own  hand  manuring  all  the  trees 
Of  Paradife  could  have  produc'd,  ere  fall 'n 
From  innocence.     Now  therefore  bend  thine  ear 
To  fupplication  ;  hear  his  fighs  though  mate, 
Unfkilful  with  what  words  to  pray,  let  me 
Interpret  for  him,  me  his  advocate 
And  propitiation  ;  all  his  works  on  me, 
Good  or  not  good,  ingraft;  my  merit  thofe 
Shall  perfedl,  and  for  thefe  my  death  pay." 

[Par.  Loft.  Book  x.  xi.l 


FROM  THE  FALL   TO  THE  FLOOD.       85 

as  he  did,  after  their  awakenings  and  terrors.  They 
were  awakened,  and  afliamed  with  a  fenfe  of  their  guilt, 
after  their  fall,  when  their  eyes  were  opened,  and  they 
faw  that  they  were  naked  and  fewed  fig-leaves  to  cover 
their  nakednefs  ;  like  the  linner  who  under  his  firft  con- 
vi6lion  endeavours  to  hide  the  nakednefs  of  his  foul  by  a 
righteoufnefs  of  his  own.  Then  they  were  farther  awa 
kened  and  terrified  by  hearing  the  voice  of  God,  as  he 
was  coming  to  judge  them.  Their  coverings  of  fig-leaves 
would  not  anfvver  their  purpofe  ;  for  notwithftanding 
tliefe,  they  ran  to  hide  themfelves  among  the  trees  of  the 
garden,  not  daring  to  truft  to  their  fig-leaves  to  hide 
their  nakednefs  from  God.  Then  they  were  farther 
awakened  by  God's  calling  them  to  a  ftricl  account. 
But  while  their  terrors  were  raifed  to  fuch  a  height, 
and  they  flood,  as  we  may  fuppofe,  trembling  and  afto- 
nifhed  before  their  judge,  without  any  thing  to  catcli 
hold  of,  whence  they  could  gather  hope  ;  then  God  con- 
dcfcended  to  hold  forth  fome  encouragement  to  them,  to 
keep  them  from  the  dreadful  effects  of  defpair  under  their 
awakenings,  by  giving  a  hint  ot  a  dcfign  of  mercy  by  a 
Saviour,  even  before  he  pronounced  fentence  againft 
them.  And  when,  after  this,  he  proceeded  to  pronounce 
lenience,  whereby  we  may  fuppofe  their  terrors  were  far 
ther  raifed,  God  was  pleafccl  to  encourage  them,  and  to 
let  them  fee  that  he  had  not  wholly  call  them  oft",  by  tak 
ing  a  fatherly  care  of  them,  making  them  coats  of  fkins 
and  cloathing  them.  This  alfo  manifefted  an  acceptance 
of  thofe  facrifices  offered  to  God,  (cf  which  thefe  were 
the  fkins)  which  were  types  cf  what  God  had  promifed, 
when  he  faid,  '  the  feed  of  the  woman  fhall  bruife  the 
<  ferpent's  head  ;'  which  promife,  there  is  reafon  to 
mink,  they  believed  and  embraced.  Eve  feems  plain 
ly  to  exprefs  her  hopes  in,  and  dependence  on,  that 
promife,  in  what  fhe  fays  at  the  birth  of  Cain,  [Gen. 
iv.  i.]  'I  have  gotten  a  man  from  the  Lord  ;'  i.  e.  as 
God  has  promifed,  that  my  feed  fhould  bruife  the  fer 
pent's  head  ;  io  now  has  God  given  me  this  pledge  and 
token  of  it,  that  I  have  a  feed  born.  She  plainly  owns, 

that 


S6       HISTORY  OF  REDEMPTION. 

that  this  her  child  was  from  God,  and  hoped  that  her 
promifed  feed  was  to  be  this  her  eldeft  fon  ;  though  (he 
was  miftaken,  as  Abraham  was  with  refpecl  to  Ilhmael, 
as  Jacob  with  refpecl  to  Efau,  and  as  Samuel  with  refpedl 
to  the  rirft-born  of  JefTe.  (w)  Alfo  what  (he  faid  at 
the  birth  of  Seth,  expreflfes  her  hope  and  dependence 


(w)  I  have  gotten  a  man  FROM  the  Lord.']  The  uncertain  im 
port  of  the  Hebrew  particle  etb,  here  tranflated  from,  has  occa- 
lioned  this  text  to  receive  a  great  variety  of  interpretations,  mod 
of  which  may  befeen  in  Mr.  POOLE'S  elaborate  work.  [Syn.  Crit. 
in  loc.j  But  when  we  fee  twenty  or  thirty  meanings,  many  of 
them  inconfiftent  with  each  other,  applied  to  one  particle,  as  the 
lexicographers  have  done  to  this,  [See  TAYLOR'S  Heb.  Concord.] 
we  cannot  help  fufpefting  that  they  are  unneceflarily  and  impro 
perly  multiplied. 

The  root  whence  this  particle  is  evidently  derived,  fignifies  to 
approach,  come  unto;  and  if  the  fame  idea  mould  be  preferved  in 
all  the  fenfes  of  the  particle,  as  we  apprehend  in  fome  degree  it 
mould,  the  common  tranflation  muft  be  given  up.  And  after 
examining  a  great  number  of  pafiages  in  the  original  fcriptures, 
particularly  thofe  which  were  moft  pertinent  to  our  purpofe,  we 
are  fatisfied,  thut,  if  it  is  not  to  be  taken  as  merely  an  article  of 
the  accufative  cafe  (which  we  much  doubt  whether  the  language 
will  admit)  that  it  may  be  refolved  into  fome  or  other  of  the  fol 
lowing  fenfes  : 

I .  According  to  the  radical  idea,  to,  unto,  belonging  to,  towards, 
near,  with,  upon,  and  the  like. 

Or,  z.  It  maybe  rendered  as  an  emphatic  article,  the,  the  very 
fubftanceof  a  thing,  (according  to  the  Latin  proverb,  Proximus 
fiim  egomci  mihi  ;)  in  winch  cafe  it  may  often  be  tranflated  even,  or 
as  a  pronoun,  that,  this,  &c. 

If  thefe  remarks  are  juit,  the  words  may  then  be  rendered  ; 

1.  'A  (or  The)  man,  C-J.-K  Jehovah.' — So  Fagius,  Hclvicus, 
"oriler,  Schindler,  Luther,  Pellican,  Cocceius,  Schmit,  Marinus, 
Avenarius,  Parkhurft,  Gill,   See. — fuppofing  Eve  to  have  taken 
her  firfl-born  to  be  the  Mcfiiah,  God  incarnate  :  but  as  it  may  ad 
mit  of  difpute,  whether  Eve  at  this  very  early  period  was  fo  clear- 
iy  acquainted  with  this  divine  myllery,  efpecially  as   fhe  appears 
not  to  have  fufpecledany  thing  of  the  immaculate  conception,  it 
might  be  better  to  render  the  words,  as  they  will  certainly  bear, 
with  rather  more  latitude, 

2.  '  The  man  cf,  i.  e.  belonging  to,  Jehovah.'     The  Targum  of 
Jonathan  favours  this   reading,  'the  angel   of  the  Lord  ;'  and  fo 
Chr.'it  was  afterwards  called,  as  well  as — the  fervant  of  the  Lord — 
rhc  man  of  ];'s  right  hand,  and  the  word  that  wa?  ivith  God. 

"  Some 


FROM  THE  FALL  TO  THE  FLOOD.   87 

on  the  promlfe  of  God;  [fee  vcr.  25.]  *  For  God  hath 
4  appointed  me  another  feed  inftead  of  Abel,  whom  Gain 
<  flew.' 

Thus  it  is  exceedingly  probable,  if  not  demonftra- 
ble,  that,  as  Chrift  took  on  him  the  work  of  mediator 
when  man  fell,  fo  he  now  actually  began  his  work  of 
redemption,  encountered  his  great  enemy  the  devil,  whom 
he  had  undertaken  to  conquer,  and  refcued  thofe  two 
firft  captives  out  of  his  hands ;  therein  baffling  him 
foon  after  his  triumph  in  the  victory  he  had  obtained 
over  our  tirft  parents.  And  though  he  might  be  fure  of 
them  and  all  their  pofterity,  Chriit  the  Redeemer  foon 
convinced  him  of  his  miftake,  and  that  he  was  able  to 
fubdue  him,  and  deliver  fallen  man.  He  let  him  fee  it, 
in  delivering  thofe  tirft  captives  of  his ;  and  fo  gave  him 
an  inftance  of  his  fulfilment  of  that  threatening,  '  The 
'  feed  of  the  woman  fhall  bruife  the  ferpent's  head  ;'  and 
a  prefage  of  the  fulfilment  of  one  great  thing  he  had 
undertaken,  viz.  his  fubduing  all  his  enemies  under  his 
feet. 

After  this  we  have  another  inftance  of  redemption  in 
one  of  their  children,  viz.  '  in  righteous  Abel,'  as  the 
fcripture  calls  him,  [Mark  xiii.  35.]  whofe  foul  perhaps 
was  the  firft  that  went  to  heaven  through  Chrift's  redemp 
tion.  In  him  we  have  at  leaft  the  tirft  inftance  recorded 

N  in 


"  Some  interpreters,  and  not  without  reafon,   fiippofe  that  fhc 

confidered  the  fon  given  her,  as  the  prornifed  feed And 

how  foothing  to  the  maternal  heart  muft  have  been  the  hope  of 
deliverance  and  relief  forherfelf,  and  triumph  over  her  bitter  ene 
mies,  by  means  of  the  fon  of  her  own  bowels  !  How  fondly  does 
{he  dream  of  repairing  the  ruin  which  her  frailty  had  brought  up 
on  her  hufband  and  family,  by  this  firft-born  of  many  brethren  ! 
The  name  me  gives  him  fignifies  ....  a  poffejjlon.  She  flatters 
herfelf  me  has  now  got  fomething  (lie  can  call  her  own  :  and  even 

the  lofs  of  Paradife  feems  compenfated  by  a  dearer  inheritance 

But,  O  blind  to  futurity !  with  how  many  forrows  was  this poffeffion, 
fo  exultingly  triumphed  in,  about  to  pierce  the  fond  maternal 
breaft  !  How  unlike  are  the  forebodings  and  wifhes  of  parental 
tendernefs  and  partiality,  to  the  destinations  of  Providence,  and 
the  difcoveries  which  time  brings  to  light  '" [HUNTER'S  Sa 
cred  Biog.  Left,  iv.] 


88          HISTORY   OF   REDEMPTION. 

in  fcripture  of  the  death  of  a  redeemed  perfon.  (x)  If  he 
was  the  rirft,  then,  as  the  redemption  of  Chrifr.  began  to 
dawn  before  in  the  fouls  of  men  in  their  converfion  and 
juftirication,  in  him  it  firfl:  began  to  dawn  in  glorification, 
and  at  his  death  the  angels  began  rirft  to  a6l  as  minifler- 
ing  fpirits  to  Chrilt,  in  conducting  the  fouls  of  the  re 
deemed  to  glory,  (y)  And  in  him  others  in  heaven  had 

the 

(x)  In  Aid  ive  have  the Jirjt  in/lance  of  deOth.~\  Many  and  ab- 
fiud  are  the  traditions  and  conjectures  refpedting  this  event  ;  but 
the  fcripture  account  of  it  is  fimply  this,  '  And  Cain  talked  with 
'  Abel  his  brother,'  or,  as  the  Samaritan,  LXX,  and  Vulgate 
read  it,  *  Ca'mftrul  unto  Abel  his  brother,  Let  us  go  into  tbejield — 

*  and  it  eame  to  pafs  when  they  were  in  the  field  that  Cain  rofe  up 
'  again  ft  Abel  his  brother,  and  flew  him.' 

"  Cain,  it  would  appear  ....  decoyed  his  brother  into  folitudc 
under  the  mafic  of  familiarity  and  friendihip,  '  he  talked  with  him  ;' 
'  they  were  in  the  field.'  What  a  horrid  aggravation  of  his  guilt! 
A  deed  of  violence  !  Murder.1  A  good  man's,  a  brother's  murder  ! 
Deliberately  reiolved  on,  craftily  conducted,  rcmorfelefsly  execu 
ted  Now  was  the  death  for  the  firft  time  feen  ;  and  feen 

in  its  ghaftlieft  form.  Death  before  the  time,  the  death  of  piety 
and  goodnefs  !  Death  inflicted  by  violence,  and  preceded  by  pain ! 
Death  imbittered  to  the  fufferer  by  reflecting  on  the  hand  from 
which  it  came  ;  the  hand  of  a  brother,  the  hand  which  fliould 
have  fupported  and  protected  him.  At  length  the  feeble  eyes 
clofe  in  peace  ;  and  the  pain  of  bleeding  wounds,  and  the  pangs 
of  fraternal  cruelty,  are  felt  no  more.  *  The  duft  returns  to  the 

*  earth  as  it  was,  and  the  fpirit  returns  unto  God  who   gave  it.' 
The  fpirit  returns  to  God  to  fee  his  unclouded  face,  formerly  feen 
through  the  medium  of  natural  objecls   and    religious    fervices — 
Happy  Abel!   thus  early  delivered  from  the  fins  and  forrowsof  a 

vain  world  ! The  materials  of  which  life  is  compofed, 

are  not  fo  much,  days,  and  months,  and  years,  as  works  of  piety, 
and  mercy,  and  juftice,  or  their  oppolites ;  he  dies  in  full  matu 
rity,  who  has  lived  to  God at  whatever  period,  and  in 

whatever  manner  he  is  cut  off:  that  life  is  (hort,  though  extended 
to  a  thoufand  years,  which  is  disfigured  with  vice,  devoted  to  the 
purfuit  of  time    merely,  and  at  the  clofe  of  which  the  unhappy 
man  is  found  unreconciled  to  God."    [Dr.   H.  Hunter's  Sacred 
Biography,   Left,  vi.] 

(Y)  At  Aid's  death  the  ANGKLS  jirjl  began  to  aff  as  miniflering 
lpirlts.~\  "  The  angel  of  death  called  forth  the  foul  «f  Abel 
from  the  enfanguined  duft.  It  advanced  with  a  fmile  of  joy  .... 
1  falute  thee,  laid  the  celeftial  fpirit,  while  benignity  and  joy  beam 
ed  in  his  eyes  :  I  falute  thee,  O  happy  foul !  now  difengaged  from 

thy 


FROM  THE  FALL  TO  THE  FLOOD.   89 

the  firft  opportunity  of  feeing  fo  wonderful  a  thing,  as  a 
human  foul,  that  had  been  funk  into  an  abyfs  of  fin  and 
mifery,  brought  to  heaven  and  glory ;  which  was  a 
much  greater  thing,  than  if  they  had  feen  man  return  to 
the  earthly  Paradife.  Thus  they  by  this  faw  the  glorious 
effecT:  of  Chrift's  redemption,  in  the  great  honour  and 
happinefs  that  was  procured  for  finful,  miferable  creatures 
by  it. 

5.  The  next  remarkable  thing  that  God  did  in  the 
farther  carrying  on  this  great  affair  of  redemption,  that 
I  fhall  take  notice  of,  was  the  firft  out-pouring  of  the 
vSpirit  through  Chrift,  which  was  in  the  days  of  Enos. 
We  read,  [Gen.  iv.  26.]  '  Then  began  men  to  call  upon 
'  the  name  of  the  Lord.'  The  meaning  of  thefe  words 
has  been  confiderably  controverted  among  divines,  (z) 

We 

thy  encumbering  duft It  is  to  me  an  increafe  of  felicity, 

that  I  am  chofen  by  the  Moft  High  to  introduce  thee  into  the 
realms  of  light  and  blifs,  where  myriads  of  angels  wait  to  hail 
thee.  Conceive,  if  thou  cantt,  beloved  foul!  Conceive  what  it  is 
to  behold  God  face  to  face,  to  have  communion  with  him  for 
ever."  [Death  of  Abel,  Book  iv.] 

(z)  7001  BEGAN  men  to  CALL  UPON  the  name  of  the  Ijord.~] 
"  Not  but  that  Adam  and  Abel  and  all  good  men  had  called 
upon  the  name  of  the  Lord,  and  prayed  to  him,  or  worfhipped 
him  before  this  time  perfonally  and  in  their  families  ;  but  now  the 
families  of  good  men  being  larger,  and  more  numerous,  they 
joined  together  in  facial  and  public  worfhip  :  or  fince  it  may  be 
thought  thete  were  public  aflemblies  for  religious  worfliip  before 
this  time,  it  may  be  they  had  been  neglected,  and  now  were  re 
vived  with  more  zeal  and  vigour  ;  feeing  the  Cainites  incorporat 
ing  thcmfelves,  and  joining  families  together  and  building  cities, 
and  carrying  on  their  civil  and  religious  affairs  among  themfelves, 
they  alfo  formed  themfelves  into  diftinft  bodies  ;  and  not  only  fe- 
parated  from  them,  but  called  themfelves  by  a  different  name  ; 
for  fo  the  words  may  be  rendered,  *  Then  began  men  to  call 
'  themfelves,'  or,  '  to  be  called  BY  the  name  of  the  Lord  ;'  the 
Sons  of  God  as  diitinft  from  the  fons  of  men  ;  which  diftinclion 
may  be  obferved  in  Ch.  vi.  2.  and  has  been  retained  more  or  lefs 
ever  fince. 4  Some  chufe  to  tranflate  the  words,  *  then  began  men 
1  to  call  IN  the  name  of  the  Lord  ;'  that  is,  to  call  upon  God  in 
the  name  of  the  Mefliah,  tli°  Mediator  between  God  and  Man  ; 
having  now  fince  the  birth  of  Seth,  and  efpccially  of  Enos,  clearer 
notions  of  the  promifed  feed  and  of  the  ufe  of  him  and  his  name, 

N  2  in 


9o          HISTORY    OF    REDEMPTION. 

We  cannot  fuppafe  the  meaning  is,    that  then   men  firft 
performed  the  duty  of  prayer.     Prayer  is  a  duty  of  natu 
ral  religion,    and  a  duty   to  which  a  fpirit  of  piety  does 
moft  naturally  lead  men.     Prayer  is,  as  it  were,  the  very 
breath  of  a  pious  fpirit,  and  we  cannot  fuppofe  therefore, 
that  holy   men  had   lived  for  above   two    hundred    years, 
without  prayer.     Therefore  fome  divines  think,  that  the 
meaning  is,    that  then  men  firft  began  to  perform   public 
worfhip,    or  to  call  upon  the  name  of  the  Lord  in  public 
aflfemblies.      Whether  it  be  fo  to   be  underftood   or  not, 
yet  certainly  there  was  now  iomething  new  in  the  viiiblt: 
church  of   God  with  refpedl  to  the  duty  of  prayer,    or 
calling  upon  the  name  of  the  Lord,  which  was  the  confe- 
quence  of  the  out-pouring  of  the  Spirit  of  God. 

If  it  was  now  firft  that  men  were  ftirred  up  to  meet 
together  in  afiemblies,  to  affift  one  another  in  feeking  God 
fo  as  they  had  never  done  before,  it  argues  fomething 

extra- 

in  their  addreffes  to  God  ;  [See  John  xiv.  13,  14. — xvi.  23,  24.  J 
The  Jews  [many  of  them]  give  a  very  different  fenfe  of  thefe 
•words  ;  the  Targunn  of  Onkelos  is,  "  Then  in  his  days  the  chil 
dren  of  men  ceafed  from  praying  in  the  name  of  the  Lord  ;"  and 
the  Targum  of  Jonathan  is,  "  This  was  the  age,  in  the  days  of 
which  they  began  to  err,  and  they  made  themfelves  idols,  and  fur- 
named  their  idols  by  the  name  of  the  word  of  the  Lord  ;"  with 
which  agrees  the  note  of  Jarchi,  "  Then  they  began  to  call  the 
names  of 'men,  and  the  names  of  herbs,  by  the  name  of  the  blef- 
fed  God,  to  make  idols  of  them  ;"  and  fome  of  them  fay,  parti 
cularly  Maimonides,  that  Enos  himfelf  erred  and  fell  into  idolatry, 
and  was  the  firft  inventor  of  images,  by  the  mediation  of  which 
men  prayed  unto  God  :  but  all  this  feems  to  be  without  founda 
tion  and  injurious  to  the  character  of  this  antidiluvian  patriarch  ; 
nor  does  it  appear  that  idolatry  obtained  in  the  poflerity  of  Seth, 
or  among  the  people  of  God  fo  early  ;  nor  is  fuch  an  account 
agreeable  to  the  hiftory  which  Mofcs  is  giving  of  the  family  of 
Seth,  in  oppofition  to  that  of  Cain  ;  wherefore  one  or  other  of 
the  former  fenfes  is  beft."  [GiLL  inloc.] 

If  our  author's  cxpofition  is  preferred,  which  nearly  corref- 
ponds  with  what  is  obferved  in  the  former  part  of  this  note,  it 
may  receive  fome  iliuitration  from  comparing  it  with  Mai.  iii.  16. 

*  Then  they  that  feared  the  Lord  fpake  often  one  to  another,  the 
1  Lord   hearkened  and  heard,  and  a  book  of  remembrance  was 

*  written  before  him  for  them  that  feared  the    Lord,  and  that 

*  thought  upon  hi 3  nary,'  [I.  N-] 


FROM  THE  FALL  TO  THE  FLOOD.   9x 

extraordinary  as  the  caufe ;  and  could  be  from  nothing 
but  the  uncommon  influences  of  God's  Spirit.  We  may 
obferve,  that  a  remarkable  out-pouring  of  God's  Spirit 
always  produces  a  great  increafe  of  prayer.  When  the 
Spirit  of  God  begins  a  work  on  men's  hearts,  it  immedi 
ately  fets  them  to  calling  on  the  name  of  the  Lord.  As 
it  was  with  Paul  after  the  Spirit  of  God  had  laid  hold  of 
him,  then  it  is  faid,  [Acts  ix.  n.]  '  Behold  he  prayeth!' 
fo  it  was  in  all  the  inftances  which  we  have  any  account 
of  in  fcripture ;  and  fo  it  will  be  at  the  great  effuiion  of 
the  Spirit  in  the  latter  days.  It  is  foretold,  that  it  will 
be  poured  out  as  a  fpirit  of  grace  and  fupplication,  [Zech. 
xii.  10.  See  alfo  Zeph.  iii.  9.]  '  For  then  will  I  turn 
'  to  the  people  a  pure  language,  that  they  may  all  call 
'  upon  the  name  of  the  Lord,  to  ferve  him  with  one 

*  confent.' 

And   when  it  is  faid,    '  Then  began  men  to  call  upon 

*  the  name  of  the  Lord,'    no  more  can  be  intended  by  it, 
than  that  this  was  the  tirft  remarkable  feafon  of  this  na 
ture  that  ever  was.     It  was  the  beginning,  or  the  rirft, 
of   fuch   a  kind  of  work  of  God,  fuch  an  out-pouring  oi 
the   Spirit  of  God.     After  this  manner  fuch  an  expreilion 
is  commonly  ufed  in  fcripture:    [i   Sam.  xiv.  35.]   '  And 
'   Saul  built   an   altar  unto  the  Lord;    the   fame  was  the 
'  firjl  altar  that  he  built  unto  the  Lord.'     In  the  Hebrew 
it  is,    as  you  may  fee  in  the  margin,   '  that  altar  he  began 
'  to  build  unto  the  Lord.'   [Heb.  ii.  3.]      '  How  (hall  we 
'   efcape  if  we  neglect  fo  great  falvation,   which  firft  began 
'  to  be  fpoken  by  the  Lord  ?' 

It  may  here  be  obferved,  that  from  the  fall  of  man  to 
this  day,  the  work  of  redemption  in  its  effect  lias  been 
carried  on  by  the  fame  means.  Though  there  be  a  more 
conftant  influence  of  God's  Spirit  always  in  fome  degree 
attending  his  ordinances;  yet  the  way  in  which  the 
greateft  things  have  been  done  towards  carrying  on  this 
work,  always  has  been  by  remarkable  effufions  of  the 
Spirit  at  fpecial  feafons  of  mercy,  as  will  fully  appear 
hereafter.  And  this,  in  the  days  of  Enos,  was  the  hrfc 
remarkable  effufion  of  the  Spirit  cf  God  recorded.  There 

had 


92          HISTORY   OF   REDEMPTION. 

had  been  a  faving  work  of  God  on  the  hearts  of  fome 
before;  but  now  God  was  pleafed  to  grant  a  larger  por* 
tion  of  his  Spirit ;  fo  that  here  we  fee  that  great  building 
which  God  laid  the  foundation  of  immediately  after  the 
fall,  carried  on  farther,  and  built  higher,  than  ever  it  had 
been  before. 

6.  The  next  thing  I  fhall  take  notice  of,  is  the  emi 
nently  holy  life  of  Enoch,  who  we  have  reafon  to  think 
was  a  faint  of  greater  eminency  than  any  that  had  been 
before  him ;  fo  that  in  this  refpecl:  the  work  of  redemp 
tion  was  carried  on  to  a  flill  greater  height.  With  re- 
fpect  to  its  effedl  in  the  vilible  church  in  general,  we 
obferved  above  that  it  was  carried  higher  in  the  days  of 
Enos  than  ever  before.  Probably  Enoch  was  one  of 
the  faints  of  that  harveft  ;  for  he  lived  all  the  days  that 
he  did  live  on  earth,  in  the  days  of  Enos.  And  with 
refpe£t  to  the  degree  to  which  this  work  was  carried  in 
the  foul  of  a  particular  per/on,  it  was  raifed  to  a  greater 
height  in  Enoch  than  ever  before.  His  foul,  as  it  was 
built  on  Chrift,  was  built  up  in  holinefs  to  a  greater 
height  than  any  of  his  predecellbrs.  He  was  a  wonder 
ful  inftance  of  ChriiVs  redemption,  and  of  the  efficacy 
of  his  grace.  (A)  Jn 

(A)  Enoch  WALKED  with  God.~\  Infinite  pains  have  been  taken 
to  decorate  the  characters  of  ancient  philosophers  and  heroes,  and 
too  frequently  their  own  vanity,  the  adulation  of  their  dependents, 
or  the  partiality  of  their  heirs,  has  purehafed  eulogiums,  where 
eternal  infamy  was  merited.  But  what  is  the  praife  of  men  to  the 
praife  of  God  !  How  mean  are  the  fplendid  epithets  of  great,  wife, 
and  learned — puiflant,  brave,  and  magnanimous — compared  with 
the  character  of  our  holy  prophet,  as  drawn  by  the  infpirecfaifto- 
rian,  *  He  walked  with  God.' 

The  phrafe  is  metaphorical,  after  the  eaftern  manner,  and  is 
explained  by  an  infallible  expofitor  to  mean — '  He  plcaftd  God  :' 
but  the  metaphorical  term  is,  perhaps,  more  expreffive  than  any 
purely  literal,  even  in  the  fublime  language  of  the  Greeks. 

To  walk  with  God  implies,  firft,  a  Hate  of  reconciliation  with 
him  ;  '  Can  two  walk  together  unlefs  they  are  agreed  ?'  Certainly 
not,  with  any  degree  of  pleafure.  But  Enoch  (any  more  than 
Abram)  was  notboni  the  '  friend  of  God  ;'  but  rather  at  enmity 
with  him,  a  '  child  of  wrath,  even  as  others  ;'  and  it  was  doubt- 
!efs  the  fame  atoning  blood,  the  fame  divine  grace,  that  reconciled 

him 


FROM  THE  FALL  TO  THE  FLOOD.   93 

7.  In  Enoch's  time  God  more  exprefsly  revealed  the 
coming  of  Chrift  than  he  had  before  done.  We  have  an 
account  of  the  prophecy  of  Enoch  in  the  i4th  and  i^th 
verles  of  Jude:  '  And  Enoch  alfo  the  feventh  from  Adam, 
'  prophefied  of  thefe,  faying,  Behold,  the  Lord  cometh 
«  with  ten  thoufand  of  his  faints,  to  execute  judgment 
«  upon  all,  and  to  convince  all  that  are  ungodly  among 
'  them,  for  their  ungodly  deeds  which  they  have  ungodly 

*  committed,  and  of  all  their  hard  fpeeches  which  ungod- 
'  ly  fniners  have  fpoken  againft  him.'   (B)    This  prophecy 

does 

him  to  God,  which  has  in  all  ages  brought  near  '  them  that  were 
'  afar  off.'  Then  being  reconciled,  he  enjoyed  peace  and  com 
munion  with  God. 

His  name  implies  dedication,  and  perhaps,  like  Samuel,  he  might 
be  early  devoted  to  the  Lord,  and  initiated  betimes  into  his  fervice. 
But  he  refted  not  in  this ;  unfatisfied  with  any  prcfent  attainments, 
he  ftudied,  as  the  term  implies,  to  make  a  progrefe  in  religion,  he 

*  walked  with  God.' 

Tradition,  very  ancient  and  extenfive,  has  celebrated  his  attain 
ments  in  aftronomy,  the  mathematics,  and  other  fciences,  [See 
Univ.  Hift.  Vol.  i.  p.  162.]  and  it  is  not  improbable  that  the  ftudy 
of  nature  might  be  a  favourite  employment  to  one  who  could  con 
template  the  divine  glory  in  all  its  objefts  ;  nor  is  it  unlikely  that 
fuch  exemplary  piety  was  rewarded  with  confiderable  difcoveries 
in  natural,  as  well  as  divine  things  :  but  this  was  the  fmalleft  part 
of  his  character  ;  his  mind,  doubtlefs,  foared  above  the  ftars,  and 
fought  an  acquaintance  with  eternal  objects — fought  the  felicity  of 
angels — the  image  of  God.  And  he  fought  not  in  vain  ;  preffing 
towards  the  mark,  he  gained  the  prize,  he  received  his  crown,  at 
an  age  when  many,  in  that  period  of  longevity,  had  not  parted 
half  their  mortal  pilgrimage. 

"  Him  the  mod  High, 

Wrapt  in  a  balmy  cloud  with  winged  fteeds, 

Receiv'd  to  walk  with  God, 

High  in  falvation  and  the  climes  of  blifs, 

Exempt  from  death." [Par.  Loft.  Book  xi.]       [U.  U.J 

(B)   The    PROPHECY  of  Enoch] — Is    more    correcUy  rendered 
thus  ;   '  And  Enoch   alfo,  the   feventh   from   Adam,  prophefied 
againft  them,  when  he  laid,   Beho'.d,  the  Lord  comes  with  my 
riads  of  his  holy  ones,  to  execute  judgment  upon  all,  and   to 
convicl  all  the   ungodly  among  them  of  their    impious    works 
which  they  have  impioufly  committed  ;  and  of  all  the  hard  things 
which  impious  finners  have  fpoken  againft  him.' 
"  A  precious  fragment  of  antidiluvian  hiftory   is   here  [in  the 
Epiftle  of  Jude]   preferved  to  us,  as  it  feems  by  the  fpecial   provi 
dence 


94          HISTORY   OF   REDEMPTION. 

does  not  feem  to  be  confined  to  any  particular  coming 
of  Chrift ;  but  it  has  refpe6t  in  general  to  his  coming  in 
his  kingdom,  and  is  fulfilled,  in  a  degree,  in  every  re 
markable  manifeftation  Chriffc  has  made  of  himfelf  in  the 
world,  for  the  falvation  of  his  people,  and  the  deftrudlion 
of  his  enemies.  It  is  very  parallel  in  this  refpect  with 
many  other  prophecies  given  under  the  Old  Teftament; 
and,  in  particular,  with  that  in  the  7th  chapter  of  Da 
niel,  whence  the  Jews  principally  took  their  notion  of  the 
kingdom  of  heaven,  [ver.  10.]  '  A  fiery  ftream  iffued, 

*  and    came   forth  from   before    him :    thoufand  thoufands 
'  miniflered  unto  him,  and  ten   thoufand  times  ten  thou- 

*  fand   ftood  before  him  ^  the  judgment  was  fet,  and  the 
«  books  were  opened.'     And  [ver.  13,  14.]    'I  faw  in  the 
'  iiight-vifion,  and  behold  one  like  the  ion  of  man   came 

*  with   the   clouds  of  heaven,  and  came  to  the  antient  of 

*  days,    and   they    brought  him    near  before   him.       And 

*  there  was  given  him  dominion,  and  glory,  and  a  king- 

*  clom,    that    all    people,   nations,     and    languages   fhould 
'  ferve   him  :     his  dominion    is    an    everlafting   dominion, 

*  which  mall  not  pafs  away,   and  his  kingdom  that  which 

*  ihall   not  be  deftroyed.'     And   though   it  is  not  unlikely 
that  Enoch  might  have  a  more  immediate  refpe6t,  in  this 
prophecy,  to  the  approaching  deftru&ion  of  the  old  world 
by   the    flood,  which    was    a   remarkable   refemblance    of 
Chrift's     deftruclion   of     all  his    enemies    at    his     fecond 
coming,    yet    it   doubtlefs  looked  beyond  the  type  to  the 
antitype. 

And  as  this  prophecy  of  Chrift's  coming  is  more  ex- 
prefTed  than  any  preceding  it;  fo  it  is  an  inftance  of 
the  increafe  of  that  gofpel-light  which  began  to  dawn 
prefently  after  the  fall,  or  of  that  building  which  is  the 

fubjea 


dence  of  God,  who  taught  the  apoftlc  Jude  to  diftinguifh  between 
what  was  genuine  and  fpurious  in  the  tradition.  It  can  by  no 
means  be  proved  that  this  is  a  quotation  from  that  foolifh  book 
called  Enoch's  Prophecy,  as  Bp.  SHERLOCK  has  very  rightly  urged  ; 
nor  would  it  prove  the  infpiration  of  the  book  from  whence  it  was 
taken,  but  only  that  particular  paffage." — [DODDRIPGE'S  Fam. 
Expof.  in  loc.] 


FROM  THE  FALL  TO  THE  FLOOD.   95 

fubjecT:  of   our  prefent  difcourfe,  being  farther  carried  on, 
and  builc  up  higher  than  it  had  been  before. 

And  here,  by  the  way$  I  would  obferve,  that  the  Jn- 
creale  of  gofpel  light,  and  the  progrefs  of  the  work  of 
redemption,  as  it  refpecls  the  church  in  general,  from 
its  erection  to  the  end  ot  the  world,  is  very  fimilar  to 
the  progrefs  of  the  fame  work,  and  the  fame  light,  in  a 
particular  foul,  from  the  time  of  its  coriverfion,  till  it  is 
perfecled  and  crowned  in  glory.  Sometimes  the  light 
ihines  brighter,  and  at  others  more  obfcurely  ;  fometimes 
grace  prevails,  and  at  other  times  it  feems  to  languifh  for 
a  great  while  together.  But  in  general,  grace  is  grow 
ing:  from  its  tirft  erection  till  it  is  completed  in  glory, 
the  kingdom  of  Chrift  is  building  up  in  the  foul.  So  it 
is  with  refpect  to  the  great  affair  in  general,  as  it  relates 
to  the  univerfal  fubje£t  ot  it,  and  as  it  is  carried  on  from  its 
rirft  beginning  to  the  end  of  the  world. 

8.  The  next  remarkable  thing  in  carrying  on  this 
work,  was  the  tranflation  of  Enoch  into  heaven.  [Gen. 
v.  24.]  '  And  Enoch  walked  with  God,  and  he  was  not; 
'  for  God  took  him.'  Mofes,  in  giving  an  account  of 
the  genealogy  of  thofe  that  were  of  the  line  of  Noah, 
does  not  fay  concerning  Enoch,  he  lived  fo  long  and  ho 
died,  as  he  does  of  the  reft ;  but,  '  he  was  not,  for  God 
'  took  him;'  /'.  e.  he  tranflated  him;  in  body  and  foul 
carried  him  to  heaven  without  dying,  as  it  is  explained, 
[in  Hcb.  ix  5.]  '  By  faith  Enoch  was  tranflated,  that  he 
'  mould  not  fee  death.'  (c)  By  this  wonderful  work  of 
God,  the  work  of  redemption  was  carried  to  a  greater 
height  in  feveral  refpedls,  than  it  had  been  before. 

You  may  remember,  that  when  I  mewed  you  what 
were  the  great  things  that  God  intended  in  the  work  of 

rede  in  p- 

(c)  Enoch  -juas  TRANSLATED.!  For  this  we  have  divine  au 
thority,  as  above  (hewn,  and  need  not  much  regard  uncertain  tra 
ditions.  They  will,  however,  in  this  cafe  furnifh  us  with  an  in- 
llruclive  oblervation,  viz.  that  human  traditions  generally  eitber 
vppoft;  divine  truths,  or  deprave  them.  In  this  inltance,  many  of 
the  Jews,  thole  mailers  of  tradition,  will  not  believe  but  that 
Enoch  died  like  other  men  ;  and  others,  who  admit  his  tranfla- 

O  tion, 


$6          HISTORY   OF    REDEMPTION. 

redemption;  among  other  things  I  mentioned  (p.  57)  the 
perfect  reftoration  cf  the  ruins  of  the  fall,  with  refpecl  to 
the  eled,  both  in  foul  and  body.  Now  this  tranflation 
of  Enoch,  was  the  firft  inftarice  of  this  reftoration  with 
refpecl  to  the  body.  There  had  been  many  inftances  of 
reftoring  the  foul  of  man  by  Chrift's  redemption,  but 
none  of  the  body,  until  now.  At  the  end  of  the  world, 
?.!!  the  bodies  of  the  faints  lhall  actually  be  redeemed; 
the  dead  in  Chrift  by  a  refurrefHon  ;  and  them  that  fliall 
remain  alive  by  a  glorious  change.  A  number  of  the  bodies 
of  the  faints  were  raifed  at  the-  refurre6lion  of  Chrift ; 
and  before  then  there  was  an  inftance  of  a  body  glorified 
in  Elijah :  but  the  firft  inftance  was  this  of  Enoch,  of 
which  we  are  now  fpeaking. 

Now  the  work  of  redemption  in  this  inftance  was  car 
ried  on  ftill  farther,  as  thereby  was  a  great  increafe  of 
gofpel  light,  and  the  church  had  a  clearer  manifeftation  of 
a  future  ft  ate,  and  of  the  glorious  reward  of  the  faints  in 
heaven.  We  are  told,  [2  Tim.  i.  10.]  '  That  life  and 
;  immortality  are  brought  to  light  by  the  gofpel.'  And 
the  more  of  this  gofpel  is  revealed,  the  more  clearly  does 
the  light  of  life  and  immortality  appear.  What  was  faid 
in  the  Old  Teftament  of  a  future  ftate,  is  very  obfcure, 
in  coinpanfon  with  the  more  full,  plain,  and  abundant 
revelation  given  of  it  in  the  New.  But  yet  even  in  thofe 
early  days,  the  church  of  God,  in  this  inftance,  was  fa 
voured  with  an  evidence  of  it  let  before  their  eyes,  in  that 
one  of  their  brethren  was  actually  taken  up  to  heaven 
without  dying;  which  we  have  reafon  to  think  the  church 
of  God  knew  then,  as  they  afterwards  knew  Elijah's  tranf 
lation.  And  as  this  was  a  clearer  manifeftation  of  a  fu 
ture  ftate  than  the  church  had  had  before ;  fo  it  was  a 
pledge  or  earneft  of  that  future  glorification  of  all  the 
faints,  which  God  intended  through  the  redemption  of 
Jefus  Chrift. 

9.  The 

tion,  add  to  it,  that  he  was  taken  by  a  whirlwind  to  the  terreftrial 
Paradifc,  where  God  (hewed  him  the  tree  of  life  in  the  midft  of  it. 
fSee  Univ.  Hill.  Vol.  i.  p.  163,  and  Ainfworth's  Ann.  in  loc.] 

[N.  U.] 


FROM  THE  FALL  TO  THE  FLOOD.   97 

9.  The  next  thing  that  I  fhall  obferve,  was  the  up 
holding  the  church  of  God  in  that  family  of  which 
Chrift  was  to  come,  in  the  time  of  the  great  and  general 
defection  hefore  the  flood.  The  church,  in  all  probability, 
was  fmall,  in  comparifon  with  the  reft  of  the  world, 
from  the  time  that  mankind  firft  began  to  multiply  on 
the  face  of  the  earth,  or  from  the  time  of  Cain's  defec 
tion,  and  departing  from  among  the  people  of  God  ; 
[Gen.  iv.  1 6.]  *  When  Cain  went  out  from  the  prefence 
'  of  the  Lord,  (D)  and  dwelt  in  the  land  of  Nod;'  (E) 
which  being  interpreted,  is  the  land  of  banijhment ;  I  fay, 
from  this  time  of  Cain's  departure  and  feparation  from 
the  church  of  God,  it  is  probable  that  the  church  of  God 
was  fmall  in  comparifon  with  the  reft  of  the  world.  The 

O  2  church 

(D)  The  PRESENCE  of  the  Lord.~\  *'  Lightfoot,  Heidegger,  and 
Le  Clcrc  [to  whom  many  more  might  be  added]]  feem  to  be  of 
opinion,  that  what  we  render  '  the  prefence  of  the  Lord,'  was  the 
proper  name  of  that  particular  place  where  Adam,  after  his  expul- 
fion  from  Paradife,  dwelt ;  and  accordingly  we  find  that  part  of 
the  country  which  lies  contiguous  to  the  fuppofed  fituation  of  Pa 
radife,  [/'.  e.  near  Tripoli,  in  Syria]  called  by  Strabo,  '  the^>re- 
fence  of  God.'  However  this  be,  it  is  agreed  by  all  interpreters, 
that  there  was  a  divine  glory,  called  by  the  Jews  SCHECHINAH, 
which  appeared  from  the  beginning,  and  from  which  Cain,  being 
now  banifhed,  never  enjoyed  the  fight  of  it  again." — [PATRICK'S 
Comment,  and  GILL'S  Expof.] 

(E)  Cain  dwelt  in  the  land  of  NOD.]  "  It  is  the  fame  word 
which  is  rendered  in  the  twelfth  and  fourteenth  verfe  a  vagabond. 
Why  our  tranflators  in  the  two  former  verfes  give  the  meaning 
of  the  word,  and  in  the  fixteenth  verfe  the  letters  of  it  merely,  is 
not  eafily  comprehenfible.  Let  it  be  tranflated  throughout,  the 
fenfe  is  perfectly  clear,  and  all  ground  of  idle  inquiry  taken  away. 
In  the  twelfth  verfe,  God  denounces  his  punimment,  '  thou  /halt 

*  not  die,  but  be  NOD,  z  vagabond  in  the  earth.'   In  the  fourteenth 
verfe,  Cain  recognizes  the  juftice  of  the  fentence,  and  bewails  it, 
'  I  (hall  be  NOD,  a  vagabond  in  the  earth  :'  and  in  the  fixteenth, 
Mofes  gives  us  the  hiftory  of  its  being  put  in  execution  ;  *  he  wenf: 

*  from  the  prefence  of  the  Lord,  and  dwelt  in  the  land/  NOD,  a 
vagabond,  flying  from  place  to  place,  fkulkirjg  in  corners,  mun- 
ning  the    haunts  of  men,  purfued   incefTantly  by  the   remorfelefs 
pangs  and  tormenting  apprehenfions  of  an  il!  confcience.     Remove 
iill  external  danger,  '  and  the  wicked  is  as  the  troubled  fea,  which 
'  cannot  reft,  whofe  waters  caft  up  mire  and  dirt." — [HUNTER'S 
Sac.  Biog.  Left.  v.J 


98          HISTORY    OF    REDEMPTION. 

church  feems  to  have  been  kept  up  chiefly  in  the  pofte- 
rity  of  Seth<  for  this  was  the  feed  that  God  appointed 
inftead  of  Abel,  \vhom  Cain  flew.  But  \ve  cannot  rea- 
fonably  fuppofe,  that  Seth's  pofterity  \vas  one  fiftieth  part 
of  the  world:  "  for  Adam  was  one  hundred  and  thirty 
years  eld  when  Seth  was  born."  But  Cain,  who  fcems 
to  have  been  the  leader  of  thofe  that  were  not  of  the 
church,  was  Adam's  eldeft  child,  and  probably  was  born 
foon  after  the  fall,  which  doubtlefs  was  foon  after  Adam's 
creation  ;  fo  that  there  was  time  for  Cain  to  have  many 
fons  before  Seth  was  born  :  befides  other  children  that 
probably  Adam  and  Eve  had  before  this  time,  (agreeable 
T">  God's  bkfTing,  '  Be  fruitful,  and  multiply,  and  reple- 
the  earth  ;')  and  many  of  thefe  children  might  alfo 
h.,-.  o  children.  The  hiftory  of  Cain,  before  Seth's  birth, 
feems  to  imply  that  there  were  great  numbers  of  men  (r) 


(F)  Great  NUMBERS  of  men  onthe  earth  at  this  time.~\  It  is  ge 
nerally  conjeclured  [from  Gen.  iv.  25.]  that  Abel  was  murdered  a 
year  or  two  before  Seth  was  born,  which  was  in  the  year  1  30. 

"  Now  though  we  mould  fuppofe  that  Adam  and  Eve  had  no 
other  fons  in  the  year  of  the  world  one  hundred  and  twenty-eight) 
but  Cain  and  Abel,  it  mud  be  allowed  that  they  had  daughters, 
who  might  early  marry  with  thofe  two  forts.  I  require  no  more 
than  the  defcendants  of  thefe  two,  to  make  a  very  confiderable 
number  of  men  upon  the  earth  in  the  faid  year  one  hundred  and 
t  .weiity-eight  ;  for,  fuppofing  them  to  have  been  married  in  the 
nineteenth  year  of  the  world,  they  might  cafily  have  had  each  of 
them  eight  children  in  the  twenty-fifth  year.  In  twenty-five  years 
more,  the  fiftieth  of  the  world,  their  defcendant?  in  a  direft  line 
would  be  fixty-four  perfons.  In  the  feventy-fifth  year,  at  the 
fame  rate,  they  would  amount  to  five  hundred  and  twelve.  In  the 
hundredth  year,  to  four  thoufand  and  ninety-fix  ;  and  in  the  hun 
dred  and  twenty-fifth  year,  to  thirty-two  thoufand  feven  hundred 
and  fi:.ly-eight."  —  [DifTert.  Chrci.ol.  Gcug.  Ciitiq.  fur  la  Journal 
de  Paris,  Tom.  li.  p.  6.] 

"  Now  if  to  this  calculation  we  add  the  high  degree  of  proba 
bility  that  Adam  had  many  more  fons  befides  thofe  mentioned  in 
the  record  ;  that  families  were  generally  more  numerous  than  the 
iuppcfition  flates  ;  that  fimple  manners,  rural  employments,  tem 
perature  of  climate,  and  largenefs  of  room,  arc  circumllanccs  ir.- 
conceiveably  more  favourable  to  population,  than  modern  fadls, 
and  European  cuftoms,  give  us  any  idea  of,  we  fhall  r.ot  think  it 
grange  that  Cain,  under  the  preffure  of  confcioi:?  guile,  and  har 

rowed 


FROM  THE  FALL  TO  THE  FLOOD.   99 

on  the  earth:  [Gen.  iv.  14,  15.]  '  Behold,  thou  haft 
'  driven  me  out  this  day  from  the  face  of  the  earth  ;  and 
'  from  thy  face  ihall  1  be  hid,  and  I  (hall  be  a  fugitive  and 

*  a  vagabond  in  the  earth  ;  and  it  {hall  come  to  pafs,  that 
'  every  one  that  fmdeth  me  fhall  flay  me.     And  the  Lord 

*  faid  unto  him,  Therefore  whofoever  flayeth   Cain,  ven- 
'  geance   fhall    be    taken    on    him    feven-fold.      And    the 

*  Lord  fet  a  mark  upon  Cain,  left  any  finding  him  fhould 
'  kill  him.'  (G)      And  thofe  that  were  in  being  when  Serb, 
was  born,  muft  be  fuppofed  to  ft  and  in  equal  capacity  of 
multiplying  their  pofterity  with  him  ;  and  therefore,  as  I 
faid,  Seth's  pofterity  were  but  a  fmall  part  of  the  inhabit 
ants  of  the  world. 

But  after  the  days  of  Enos  and  Enoch,  (for  Enoch  was 
tranflated  before  Enos  died  ;  I  fay,  after  their  days)  the 
church  of  God  greatly  diminished,  in  proportion  as  mul 
titudes  that  were  of  the  line  of  Setli,  and  had  been  born 
in  the  church  of  God,  fell  away,  and  joined  with  the 
wicked  world,  principally  by  means  of  intermarriages 

with 

rowed  with  fear,  which  always  both  multiplies  and  magnifies  ob- 
jefts  far  beyond  their  real  number  and  fize,  mould  be  alarmed 
and  intimidated  at  the  numbers  of  mankind,  who  he  fuppofed 
were  ready,  and  were  concerned,  to  execute  vengeance  upon  him." 
—  [HUNTER'S  Sac.  Bipg.  Vol.  i.  left.  5.] 

(G)  The  Lord  fet  a  MARK  upon  Cain.']  "  Almoft  all  the  ver- 
fions  have  committed  a  miftake  in  tranflating  ver.  15,  that  God 
had  *  put  a  mark  upon  Cain,'  left  any  fuddenly  fhould  kill  him. 
The  original  fays  no  fuch  thing ;  and  the  LXX  have  very  well 
rendered  it  thus — *  God  fet  a.  Jign  before  Cain,  to  purfuade  him 
that  whoever  fhould  find  him  'fhould  not  kill  him.'  This  is  al- 
moft  the  fame  with  what  is  faid  in  Exod.  x.  i.  that  *  God  did  fet 
tjigns  before  the  Egyptians  ;'  and  Ifa.  Ixvi.  19.  that  '  he  would  fet 
'  a  Jlgn  before  the  heathen  ;'  where  it  is  evident  that  God  did  not 
mean  any  particular  mark  which  fhould  be  fet  on  their  bodies,  but 
only  thofe  figns  and  wonders  which  he  wrought  in  Egypt,  to  oblige 
Pharaoh  to  let  his  people  go  ;  and  the  miraculous  manner  where 
in  he  delivered  them  from  the  Babylonifh  captivity.  This  expo- 
fition  is  natural  and  agreeable  to  the  methods  of  Divine  Provi 
dence,  which  is  wont  to  convince  the  incredulous  by  figns  and 
wonders  ;  nor  could  any  tiling  elfc  convince  Cain,  in  the  fear  he 
\vasunder,  that  the  firll  who  met  him  fhould  not  kill  him,  after 

what  God  had  faid  to  him  in  exprobration  of  his  crime." • — 

[PATRICK'S  Comment,  and  SAURIN'S  Diffcrt.l 


ioo        HISTORY    OF    REDEMPTION. 

with  them  ;   [as  Gen.  vi.    i,  2,  and  4.]    «  And  it  came  to 

*  pafs,  when  men  began  to  multiply  on  the  face  of  the 

*  earth,  and  daughters  were  born  unto  them,  that  the  fons 

*  of  God  faw  the  daughters  of  men,  that  they  were  fair  ; 
'  and  they  took  them  wives  of  all  which  they  chofe. — 

*  There  were  giants   in  the  earth  in  thofe  days ;  and  alfo 

*  after  that,    when  the  fons   of    God    came  in  unto  the 

*  daughters  of  men,  and  they  bare  children  to  them,  the 

*  fame  became  mighty  men,  which  were  of  old,  men  of 

*  renown.'   (H)      By  the  fons  of  God  here,  are  doubtlefs 
meant  the  children  of  the  church :    it  is  a  denomination 
often  given  them   in   the  fcripture.      They   intermarried 

with 

(H)  There  were  GIANTS  on  the  earth  in  tkofe  ^%/.J  Here  are 
two  inquiries  which  prefent  themfelves  ;  i.  What  is  meant  by  the 
Jons  of  God  intermarry  ing  with  the  daughters  of  men  ?  And  what 
were  thefc  g tants  here  mentioned  ? 

As  to  the  former,  the  expoiition  of  our  author  is  generally  ac- 
quiefced  in,  and  there  is  but  little  doubt  that  is  the  true  one. 
There  is  another,  however,  efpoufed  by  fome  of  the  beft  Jewifh 
writers,  as  Ben  Uzziel,  S,  Jarchi,  Aben  Ezra,  and  the  Tar- 
gums,  and  which  therefore  may  defervc  mentioning,  viz.  that 
the  fons  of  God  were  princes,  magHtrates,  and  great-men  ;  and 
daughters  of  men,  thofe  of  the  inferior  and  poor  people,  which 
they  took  by  violence,  as  the  word  fometimes  means,  and  de 
bauched. [See  Univ.  Hift.  Vol.  i.  p.  175.] 

As  to  the  other  inquiry,  there  is  no  doubt,  if  we  credit  hif- 
tory,  either  facrcd  or  prophane,  but  there  were  formerly  men  of 
extraordinary  itature,'  as,  indeed,  to  this  day  we  meet  with  fome 
accidental  inftances  ;  not  to  mention  the  Patagonians,  a  nation  of 
fuch  men,  if  we  may  credit  the  relations  in  Mr.  Pennant's  tradl. 
£  See  the  Analytical  Review,  No.  I.] — But  however  fome  critics 
have  thought  that  the  paffage  before  us  does  not  refer  to  iuch. 
Some  tranilate  the  Hebrew  word  nephilim,  apo/latett  thofe  who  have 
fell  from  the  truth  ;  fo  Jofephus  :  but  Syminachus  and  Aquila 
underftand  it  more  literally  of  ruffians,  men  of  violence  t  men  ct'ta 

attack,   who  f-all  upon   others. [S  •_•'_•   CRUDEN'S  Concord,  in 

Giant. ~\ 

The  abfurd  notion  that  the  fons  of  God  were  angt!s,  either 
fallen  or  guardian,  is  too  abfurd  to  defervc  refutation.  It  is  fup- 
poted,  however,  that  tins  notion  originated  from  an  error  in  fome 
old  copies  of  the  LXX,  which  read,  theoore/r,  iuitead  of  the  fons 
of  God  ;  and  it  was  in  great  meafure  propagated  by  the  book  of 

the  pretended   prophecies  of  Enoch. .[See  Univ.  Hift.  Vol.  i, 

p.  172,  and  leq.j 


FROM  THE  FALL  TO  THE  FLOOD.   101 

Vvith  the  wicked  world,  and  fo  their  hearts  were  led  away 
from  God  ;  and  there  was  a  great  and  continual  defec 
tion  :  and  the  church  of  God,  which  ufed  to  be  a  reftraint 
on  the  wicked  world,  diminifhed  exceedingly,  and  lo 
wickednefs  went  on  uncontrolled.  Satan,  that  old  ferpent, 
the  devil,  that  tempted  our  firft  parents,  and  fet  up  him- 
felf  as  God  of  this  world,  raged  exceedingly  ;  and  every 
imagination  of  the  thoughts  of  man's  heart  was  only  evil 
continually,  (i)  and  the  earth  was  rilled  with  violence. 
It  ieems  to  be  deluged  with  wickednefs  now,  as  it  was  with 
water  afterwards :  and  mankind  in  general  were  fwallowed 
up  in  this  deluge.  And  now  Satan  made  a  moft  violent 
and  potent  attempt  to  deftroy  the  church  of  God  ;  and 
had  almoft  done  it :  but  God  reftored  it  in  the  mid  ft  of 
all  this  flood  of  wickednefs  and  violence.  He  kept  it  up 
in  the  line  of  which  Chrift  was  to  proceed.  He  would 
not  fufFer  it  to  be  deftroyed,  for  a  bleffing  was  in  it. 
There  was  a  particular  family,  a  root  whence  '  the  branch 
'  of  righteoufnefs'  was  afterwards  to  ilioot  forth.  And 
therefore,  however  the  branches  were  lopped  off,  and  the 
tree  feemed  to  be  deftroyed;  yet  God,  in  the  midft  of  all, 
kept  alive  this  root,  by  his  wonderful  redeeming  power 
and  grace. 

Thus  I  have  (hewn  how  God  carried  on  the  great 
affair  of  redemption  ;  how  the  building  went  on  during 
the  firft  period  of  the  Old  Teftament,  viz.  from  the  fall 
of  man,  till  God  brought  the  flood  upon  the  earth. 
And  I  would  here  remark,  that  though  the  hiftory  which 
Motes  gives  us  of  the  great  works  of  God  during  that 
fpace  be  very  fhort;  (K)  yet  it  is  exceedingly  comprehen- 

five 

(i)  Man' s  heart  only  EVIL. 3  "  The  original  ftextj  is  very  ex 
act  in  its  ftrufture,  as  well  as  very  emphatical  in  its  meaning.—— 
The  heart,  or  the  grand  principle,  the  thoughts  of  the  heart,  or 
the  various  actings  of  that  principle,  the  imaginations  of  the 
thoughts,  or  the  produce  and  refill t  of  thofe  actings  ;  namely,  de- 
fires  and  affections,  connlels  and  purpofes  :  of  which,  not  one, 

not  a  few  only,  or  the  greateft  part,  but  all  thefe  are  evil." > 

[HERVEY'S  Thcr.  and  Afp.  vol.  ii.  dial,  n.] 

(K)  The  hifl.nry  of  &ls  period -v cry  SHORT.]  How  few  chapters 
contain  the  hiilory  of  our  world  before  the  flood,  although  a  pe 
riod 


ioz        HISTORY  OF   REDEMPTION. 

live  and  inftru6tivc.  And  it  may  alio  be  profitable  to 
oblerve,  the  efficacy  of  that  purchafe  of  redemption  that  had 
luch  great  effects,  even  many  ages  before  Chrift  appeared 
to  purchalc  redemption,  by  the  fhedding  of  his  blood. 


§  II.   From  the  FLOOD  to  the  calling  of  ABRAHAM. 

I  PROCEED  now  to  mew  how  the  fame  work  was 
carried  on  through  the  fccond  part  of  this  period,  from  the 
beginning  of  the  food  till  the  calling  of  Abraham  :  for  though 
that  univerfal  delude  of  waters  overthrew  the  world  ;  yer 
it  did  not  overthrow  this  building  of  God,  the  work  ot 
redemption.  This  went  on  yet,  and  continued  to  be  built 
up  to  a  farther  preparation  for  the  great  Saviour's  coming 
into  the  world,  and  working  out  redemption  for  his  people. 
And  here  obfervc, 

i.  The  flood  itfelf  was  a  work  of  God  that  belonged  to 
this  great  affair,  and  tended  to  promote  it.  All  the  great 
works  of  God,  from  the  fall  to  the  end  of  the  world,  rightly 
viewed,  will  appear  as  parts  of  this  grand  work ;  and  as  fo 
many  fteps  that  God  has  taken  in  order  to  its  being  carried 
en  :  and  doubtlefs  fo  great  a  work,  fo  remarkable  a  cataf- 
trophe,  as  the  deluge  was,  cannot  be  excepted.  It  was 
wrought  in  order  to  remove  out  of  the  way,  enemies  that 
were  ready  to  overthrow  it. 

Satan  feems  to  have  been  in  a  dreadful  rage  juft  before 
the  flood  ;  and  his  rage  then  doubtlefs  was,  as  it  always 
has  been,  chiefly  againrr.  the  church  of  God.  He  had 
drawn  almoft  all  the  world  to  be  enlifted  under  his  ban- 


nod  of  near  fevciiteen  hundred  years;  and  including  no  lefs  events 
than  the  creation  of  the  world — the  fall  of  man — and  bringing  us 
to  the  eve  of.  the  world's  deftruftion.  What  are  the  memoirs 
of  the  oldeft  patriarchs,  but  that  they  were  born — propagated 
their  fpeciey — and  then  died  ? — Sic  tranjit  gloria  nnindi.  '  Thus  the 
*  fafhion  of  this  world  pafieth  away.'  [i  Cor.  vii.  31.]  [I.  N.J 


FROM  THE  FLOOD  TO  ABRAHAM'S  CALL.    103 

ner.  '  We  read  that  the  earth  was  rilled  with  violence;' 
and  doubtlefs  that  violence  was  chiefly  againft  the  church, 
in  fulfilment  of  what  was  foretold,  '  I  will  put  enmity 
4  between  thy  feed  and  her  feed.'  And  their  enmity  and 
violence  was  fo  great,  and  the  enemies  of  the  church  fo 
numerous,  the  whole  world  being  againft  it,  that  it  was 
come  to  the  la  ft  extremity.  Noah's  reproofs  and  his 
preaching  of  righteoufnefs  were  utterly  difregarded.  God's 
fpirit  had  ftriven  with  them  an  hundred  and  twenty  years, 
but  in  vain;  (L)  the  church  was  reduced  to  fuch  narrow- 
limits,  as  to  be  confined  to  one  family.  Neither  was  there 
a  profpe6t  of  any  thing  elfe  but  of  their  totally  fwallowing 
it  up  in  a  very  little  time  ;  and  fo  wholly  deftroying  that 
fmall  root  that  had  the  bleffing  in  it,  from  whence  the 
Redeemer  was  to  proceed. 

And  therefore,  God's  deftroying  thofe  enemies  of  the 
church  by  the  flood,  belongs  to  this  affair  of  redemption  ; 
for  it  was  one  thing  that  was  done  in  fulfilment  of 
the  covenant  of  grace,  as  it  was  revealed  to  Adam  :  *  I 
'  will  put  enmity  between  thee  and  the  woman,  and  be- 
'  tween  thy  feed  and  her  feed  ;  it  fhall  bruife  thy  head.' 

P  Thus 

(L)  God's  fpirit  bad  STRIVEN  with  them  in  vain.']  "  The  word 
here  tranflated  to  drive,  fignifies  to  litigate  a  point  or  rcafon  in  a 
caufe,  before  it  is  ripe  for  judgment 

"  It  is  now  eafy  to  difcern  in  what  fenfe  the  Spirit  of  God  may 
be  oppofed  and  refilled,  and  ftrive  to  no  purpofe,  and  in  what 
fenfe  not.  The  things  of  the  Spirit  of  God  are  difagreeable  to  a 
natural  man  :  it  is  no  wonder  that  the  external  miniftry  of  the 
word  and  ordinances  are  defpifed,  oppofed,  and  refifted.  The  ex 
ternal  caufe  may  be  rejected  ;  yea,  fome  inward  motions  and  con- 
viftions  may  be  over-ruled,  ftifled,  and  come  to  nothing  ;  nay,  it 
will  be  granted,  that  there  may  be,  and  is  an  oppofition  and  re- 
fiftance  to  the  work  of  the  Spirit  of  God  in  converfion  ;  but  then 
the  Spirit  cannot  be  fo  refifted  in  the  operations  of  his  grace  as  to 
be  obliged  to  ceafe  from  his  work,  or  to  be  overcome  or  hindered 
in  it  ;  for  he  ads  with  a  defign  which  cannot  be  fruft  rated,  and 
with  a  power  which  is  uncontroulable  ;  were  it  otherwife,  the  re 
generation  and  converfion  of  every  one  mud  be  precarious  ;  and 
where  the  grace  of  the  Spirit  is  effectual,  according  to  the  doc 
trine  of  free-wil',  it  would  be  more  owing  to  the  will  of  man  than 
to  the  Spirit  of  God."  [GILL'S  Caufe  of  God  and  Truth,  Part 
I.  No.  2.] 


104        HISTORY    OF    REDEMPTION. 

Thus  was  the  feed  of  the  ferpent,  in  the  rriidft  of  their 
moft  violent  rage,  difappointed,  and  the  church  delivered 
when  in  the  utmoft  peril. 

We  read  of  fcarce  any  great  definition  of  nations  in 
the  Scripture,  but  one  grand  reafon  given  for  it  is,  their 
enmity  and  Jnjuries  againft  God's  people  ;  and  doubtlefs 
this  was  one  main  reafon  of  the  deftruction  of  all  nations 
by  the  flood.  The  giants  that  were  in  thofe  days,  in  all 
likelihood,  got  themfelves  their  renown  by  their  great  ex 
ploits  againft  Heaven,  and  the  remaining  fons  of  God  that 
had  not  corrupted  themfelves. 

We  read  that  juft  before  the  world  fhall  be  deftroyed 
by  fire,  *  the  nations  that  are  in  the  four  quarters  of  the 

*  earth,  fhall  gather  together  againft  the  church  as  the  fand 
'  of  the  fea,  and  fhall  go  up  on  the  breadth  of  the  earth, 

*  and  compafs  the  camp  of  the  faints  about,  and  the  be- 
'  loved  city ;  and  then  fire  fhall  come  down  from  God  out 
4  of  heaven,  and  devour  them.'  [Rev.  xx.  8,  9.]     And  it 
feems  there  was  that  which  was  very  parallel  to  it,   juft 
before  the  world  was  deftroyed  by  water.     And  therefore 
their  deftruclion   was  a  work  of  God  that   did   as  much 
belong  to  the  work  of  redemption,  as  the  deftruclion  of 
the  Egyptians  belonged  to  the  redemption  of  the  children 
of  Ifrael  out  of  Egypt ;    or  as  the  deftru&ion  of  Senna 
cherib's  mighty  army,  that  had  compafled  about  Jerufalem 
to  deftroy  it,  belonged  to  God's   redemption   of  that  city 
from  them. 

By  means  of  this  flood,  all  the  enemies  of  God's  church, 
againft  whom  that  little  handful  had  no  ftrength,  were 
fwept  oflF  at  once.  (M)  God  took  their  part,  and  appeared 
for  them  againft  their  enemies,  drowned  thofe  of  whom 
they  had  been  afraid  in  this  flood,  as  he  drowned  the  enemies 
of  Ifrael  that  purfued  them  in  the  Red  Sea. 

Indeed 

(  M)  The  enemies  of  the  church  all  f wept  off  at  once  by  the  FLOOD.] 
Well,  faith  the  apoftle,  [Heb.  x.  31.]  « It  is  a  fearful  thing  to  fall 
'  into  the  hands  of  the  living  God.'  Dreadful  judgments  follow 
abufed  mercies.  One  hundred  and  twenty  years  had  the  divine 
patience  waited — one  hundred  and  twenty  years  had  the  holy  pro 
phet. 


FROM  THE  FLOOD  TO  ABRAHAM'S  CALL.    105 

Indeed  God  could  have  taken  other  methods  to  deliver 
his  church :  he  could  have  converted  all  the  world,  inftead 
of  drowning  it ;  and  fo  he  could  have  taken  another 
method  than  drowning  the  Egyptians  in  the  Red  Sea, 
But  that  is  no  argument,  that  the  method  that  he  did  take, 
was  not  a  method  to  fhow  his  redeeming  mercy  to  his 
people. 

By  the  deluge  the  enemies  of  God's  people  were  dif- 
pofleffed,  and  the  whole  earth  given  to  Noah  and  his 
family  to  enjoy  in  quiet ;  as  God  made  room  for  the 
Ifraelites  in  Canaan,  by  cafting  out  their  enemies  from 
before  them.  And  God's  thus  taking  the  poflfeflion  of  the 
enemies  of  the  church,  and  giving  it  all  to  his  church, 
was  agreeable  to  that  promife  of  the  covenant  of  grace  : 
[Pfal.  xxxvii.  9,  10,  n.]  *  For  evil  doers  fhall  be  cut 
1  off;  but  thofe  that  wait  upon  the  Lord,  they  fhall  inherit 
'  the  earth.  For  yet  a  little  while  and  the  wicked  fhall 

*  not  be  :    yea,  thou  fhalt  diligently   confider  his    place, 
'  and  it   fhall   not  be.      But  the   meek   fhall   inherit  the 
'  earth,  and  fhall  delight  themfelves  in  the  abundance  of 

*  peace.' 

2.  Another  thing  belonging  to  the  fame  work,  was 
God's  fo  wonderfully  preferving  that  family  of  which 

P  2  the 

phet  warned  that  perverfe  generation  ;  but  in  vain.  Imagination 
is  too  weak  to  conceive,  as  well  as  language  to  paint,  the  awful 
event  which  follows — while 

"  With  black  wings 

Wide  hovering,  all  the  clouds  together  drove 

From  under  heaven 

And  now  the  thicken'd  fky 

Like  a  dark  ceiling  ftood  ;  down  rufh'd  the  rain 
Impetuous,  and  continued,  till  the  earth 
No  more  was  feen  ;  the  floating  veflel  fwam 
Uplifted,  and  fecure  with  beaked  prow 
Rode  tilting  o'er  the  waves  ;  all  dwellings  elfe 
Flood  overwhelm'd,  and  them,  with  all  their  pomp, 
Deep  under  water  roll'd  ;  fea  cover'd  fea, 
Sea  without  more  ;  and  in  their  palaces, 
Where  luxury  late  reign 'd,  fea  monfters  whelp'd 
And  ftabled  ;  of  mankind,  fo  numerous  late, 
All  left,  in  one  fmall  bottom  fwam  embark'd." — 

[Par.  Loft.  Book  xi.J— [U.  U.j 


io6        HISTORY    OF    REDEMPTION. 

the  Redeemer  was  to  proceed,  when  all  the  reft  of  the 
world  was  drowned.  God's  drowning  the  world,  and 
faving  Noah  and  his  family,  were  both  reducible  to  this 
great  work.  The  faving  Noah  and  his  family  belonged 
to  it  two  ways  ;  as  that  was  the  family  of  which  the  Re 
deemer  was  to  proceed,  and  as  it  was  the  church  that  he 
had  redeemed.  It  was  the  myftical  body  of  Chrift  that 
was  there  faved.  The  manner  of  God's  laving  ihofe 
peifons,  when  all  the  world  befides  was  fo  overthrown, 
was  very  wonderful  and  remarkable.  It  was  a  wonder 
ful  and  remarkable  type  of  the  redemption  of  Chrift, 
of  that  redemption  that  is  fealed  by  the  baptifm  of  water, 
and  is  fo  fpoken  of  in  the  New  Teirament,  [as  i  Pet. 
iii.  20,  21.]  '  Which  fometimcs  were  difobedient,  when 

*  once  the  long-fufFering  of  God    waited    in   the   days  of 

*  Noah,    while  the   ark   was   a  preparing,   wherein   few, 

*  that   is,  eight  fouls,    were  faved   by   water.      The  like 

*  figure  whereunto,  even  bnptifm,  doth  alfo  now  fave  us, 
'  (not  the  putting   away  the   filth   of   the    flem,    but   the 

*  anfwer    of   a   good   conference    towards    God.)     by    the 

*  refurredlioii  of  Jefus  Chrift. '   (N)      That  water   which 

walhed 

(N)  Which  fometime  were  difobedient,  &5V.J  At  prcfent  we  (hall 
only  fubjoin  the  tranflation  and  paraphrafe  of  this  text  (including 
part  of  the  context)  from  Dr.  DODDRIDGE,  which  perfectly  coin 
cides  with  the  fenfe  of  our  author,  and  we  think  with  the  truth. 
But  as  many  have  fuppofed  it  to  refer  to  another  period,  viz.  to 
Chrift's  preaching  in  the  invifible  world,  we  fhall  in  the  proper 
place  reconfider  the  text  with  that  interpretation  of  it. 

I.Peter  iii.  18 — 22.  "I  have  already  obfervcd,  that  if  it  be 
the  will  of  God  you  fhould  fuffer,  it  is  better  it  fliould  be  for  do 
ing  well  than  for  doing  evil  ;  and  it  is  very  evidently  fo,  Iccanfc 
heieby  we  are  made  conformable  to  Chrijl  our  head  and  leader, 
whom  it  cannot  but  be  our  glory  and  happinefs  to  refemble  ;  for 
he  alfo  once  fufftred  for  Jlns  ;  he,  who  was  fo  eminently  and  per 
fectly  the  jujl,  fuffered  for  the  unjvjl,  for  our  benefit,  and  in  our 
Head,  that  he  might  introduce  us  to  God,  and  fix  us  in  a  ftate  of 
acceptance  and  favourable  intercourfe  with  him,  being  indeed  put 
to  death  in  theJJiJh,  by  thcfe  enemies  whom  God  permitted  for  a 
while  to  triumph  over  him  ;  but  quickened  by  the  Spirit  of  God, 
which  foon  re-animated  his  body,  and  railed  it  to  an  immortal  life: 
even  that  Spirit  hy  the  infpiration  of  which  granted  to  his  faithful 

fervant 


FROM  THE  FLOOD  TO  ABRAHAM'S  CALL.    107 

warned  away  the  filth  of  the  world,  and  cleared  the 
world  of  wicked  men,  was  a  type  of  the  blood  of  Chrift 
which  takes  away  our  fms.  That  water  which  delivered 
Noah  and  _  his  fons  from  their  enemies,  is  a  type  of  the 
blood  that  delivers  God's  church  from  their  fpiritual 
enemies.  That  water  which  was  fo  plentiful,  that  it 
filled  the  world,  and  reached  above  the  tops  of  the  highefl 
mountains,  was  a  type  of  that  blood,  the  efficacy  of  which 
is  fo  abundant,  that  it  is  fufficient  for  the  whole  world  ; 
fufficient  to  bury  the  higheft  mountains  of  fin.  The  ark, 
that  was  the  refuge  and  hiding-place  of  the  church  in  this 
time  of  ftorm  and  flood,  was  a  type  of  Chrift,  the  true 

hiding- 

fervant  Noah,  going  forth  as  it  were,  in  that  progrcfs  in  which  he 
employed  him,  he  preached  to  thofe  notorious  iinners,  who  for 
their  difobediencc,  have  fince  experienced  the  juit  feverity  of  the 
divine  vengeance,  and  arc  now  in  the  condition  of  feparate^/r/'/j-, 
referred  as  it  were  in  prifon,  to  the  feverer  judgment  at  the  great 
day.  I  fpeak  of  thofe,  'who  ivere  longjince  d'if obedient,  'when  mice 
the  abufed  and  infulted  long-fuffering  of  a  compaflionate  God 'waited 
upon  them,  in  the  days  of  the  patriarch  Noah,  during  the  fuccef- 
fion  of  one  hundred  and  twenty  years,  'while  the  ark  'was  preparing  : 
in  which  few,  that  is,  eight  fouls,  of  Noah  and  his  wife,  his  three 
fons  and  their  wives,  'were  carried  fafely  through  the  tuater,  in 
which  the  refidue  of  mankind  perifhed.  The  antitype  to  which, 
(or  that  which  correfponds  to,  and  was  figured  by  it,  that  it,  by 
the  prefervation  of  Noah's  family  in  the  ark,)  does  now  Jove  us, 
or  is  the  inftrument  of  our  fafety  and  prefervation,  as  the  ark 
was  of  theirs  ;  [/  mean\  bapiifm,  whereby  we  are  received  into 
the  Chriftian  church,  and  numbered  amongll  the  heirs  of  falva- 
tion  ;  but  then  it  is  to  be  remembered,  that  it  is  not  merely  the 
putting  away  the  pollution  of  thefoJJj  by  the  ufe  of  material  water, 
for  that  would  be  very  infignificant ;  but  the  anfvuer  of  a  good 
confcience,  the  reply  that  it  makes  when  interrogated  in  the  pre- 
fence  of  God,  ami  fpoken  in  fuch  a  language  as  he  only  is  capa 
ble  of  hearing  and  underftanding  ;  and  when  this  likewife  is 
found,  when  we  attain  falvation,  by  that  great  event  in  which  at 
baptifm  we  declare  aurfelves  believers ;  I  mean  the  refurrtSjon  of 
our  Lord  Jefus  Chrljl  from  the  dead  ;  iv ho  is  now  fet  down  at 
the  right  hand  of  God,  being  gone  into  heaven,  there  to  take  pof- 
feffion  of  the  glory  prepared  for  him,  where  he  reigns  fupreme 
over  all  worlds,  all  the  angels  and  authorities  and  powers,  which 
are  there  enthroned,  being  madefuljeS  to  him,  and  humbly  bow- 
:ng  before  his  fuperior  dignity  and  authority.  [Fam.  Expof.  ] 

[I.  N.] 


io8        HISTORY    OF    REDEMPTION. 

hiding-place  of  the  church  from  the  ftorms  and  floods  of 
God's  wrath. 

3.  The  next  thing  obfervable  is,  the  new  grant  of  the 
earth  made  to  Noah  and  his  family  immediately  after  the 
flood,  as  founded  on  the  covenant  of  grace.  The  facri 
fice  of  Chrift  was  reprefented  by  Noah's  building  an  altar 
to  the  Lord,  and  offering  a  facrifice  of  every  clean  beaft, 
and  every  clean  fowl.  And  we  have  an  account  of  God's 
accepting  this  facrifice,  and  thereupon  blemng  Noah,  and 
eftablilhing  his  covenant  with  him,  and  with  his  feed, 
promifmg  to  deftroy  the  earth  in  like  manner  no  more ; 
this  fignifying  that,  by  the  facrifice  of  Chrift,  God's  people 
are  in  fafety  from  his  deftroying  judgments,  and  obtain 
the  bleffing  of  the  Lord.  And  God  now,  on  occafion 
of  this  facrifice  that  Noah  offered,  gives  him  and  his 
pofterity  a  new  grant  of  the  earth  ;  a  new  power  of  do 
minion  over  the  creatures,  as  founded  on  that  facrifice, 
and  fo  on  the  covenant  of  grace.  And  thus  it  is  to  be 
locked  upon  as  a  diftincl  grant  from  that  which  was  made 
to  Adam,  [Gen.  i.  28.]  '  And  God  blefled  them,  and 
«  God  laid  unto  them,  Be  fruitful,  and  multiply,  and  re- 
'  pleniih  the  earth,  and  fubdue  it ;  and  have  dominion 
'  over  the  fiih  of  the  fea,  and  over  the  fowl  of  the  air, 
*  and  over  every  living  thing  that  moveth  upon  the  earth.' 
Which  grant  was  not  founded  on  the  covenant  of  grace  ; 
for  it  was  given  to  Adam  while  he  was  under  the  covenant 
of  works,  and  therefore  was  rendered  void  when  that  co 
venant  ceafed.  The  firft  grant  of  the  earth  to  Adam  was 
founded  on  the  firft  covenant ;  and  therefore,  when  that 
firft  covenant  was  broken,  the  light  conveyed  to  him  by 
it  was  forfeited  and  loft.  Hence  it  came  to  pafs,  that  the 
earth  was  taken  away  from  mankind  by  the  flood  ;  for  the 
firft  grant  was  forfeited ;  and  God  had  never  made  another 
after  that,  till  after  the  flood.  If  the  firft  covenant  had  not 
been  broken,  God  never  would  have  drowned  the  world, 
and  fo  have  taken  it  away  from  mankind :  for  then  the  firft 
grant  would  have  ftood  good.  But  that  being  broken,  God, 
after  a  while,  deftroyed  the  earth,  when  the  wiclcedncfs  of 
rnan  was  great  upon  it. 

But 


FROM  THE  FLOOD  TO  ABRAHAM'S  CALL.    iogf 

But  after  the  flood,  on  Noah's  offering  a  facrifice  that 
reprefented  the  facrifice  of  Chrift,  God,  in  fmelling  a 
fweet  favour,  or  accepting  that  facrifice  (as  it  was  a  re- 
prefentation  of  the  true  facrifice  of  Chrift,  which  is  a 
fweet  favour  indeed  to  God)  gives  Noah  a  new  grant  of 
the  earth,  founded  thereon  ;  or  on  that  covenant  of  grace 
which  is  by  the  facrifice  of  Chrift,  with  a  promife  an 
nexed,  that  now  the  earth  mould  no  more  be  deftroyed, 
till  the  confummation  of  all  things  ;  as  you  may  fee  in 
Gen.  viii.  20,  21,  22.  and  chap.  ix.  i,  2,  3,  7.  The 
reafon  why  fuch  a  promife  was  added  to  this  grant  made 
to  Noah,  and  not  to  that  made  to  Adam,  was  becaufe  this 
was  founded  on  the  covenant  of  grace,  of  which  Chrift 
was  the  furety,  and  therefore  could  not  be  broken.  And 
therefore  it  comes  to  pafs  now,  that  though  the  wicked- 
nefs  of  man  has  dreadfully  raged,  and  the  earth  has  been 
filled  with  violence  and  wickednefs  a  thoufand  times, 
one  age  after  another,  and  more  dreadful  and  aggravated 
wickednefs  than  the  world  was  full  of  before  the  flood, 
being  againft  fo  much  greater  light  and  mercy,  efpecially 
in  thefe  days  of  the  gofpel  ;  yet  God's  patience  holds  out ; 
he  does  not  deftroy  the  earth  ;  his  mercy  and  forbearance 
abides  according  to  his  promife  ;  and  his  grant  eftablilhed 
with  Noah  and  his  fons  remains  firm  and  good,  being 
founded  on  the  covenant  of  grace. 

4.  On  this  God  renews  with  Noah  and  his  fons  the 
covenant  of  grace,  Gen.  ix.  9,  10.  '  And  I,  behold, 
'  I  eftablifh  my  covenant  with  you,  and  with  your  feed 
'  after  you,  and  with  every  living  creature  that  is  with 
4  you,'  &c.  ;  which  even  the  brute  creation  have  this 
benefit  of,  that  it  fhall  never  be  deftroyed  again  until  the 
confummation  of  all  things.  \Vlien  we  have  this  expret- 
fion  in  fcripture,  my  covenant,  it  commonly  is  to  be  un- 
derftood  of  the  covenant  of  grace,  (o)  The  manner  of 

expreffion, 


(o)  MY  COVENANT  is  generally  to  le  underjlood  of  the  covenant 
of  grace.']  The  learned  are  by  no  means  agreed,  either  as  to  the 
derivation,  or  radical  meaning  of  the  original  term  bcrith. 
Ir,  is  well  kno\vn  that  Mr.  HUTCHINSON  infilled  on  its  meaning 

the 


no        HISTORY    OF    REDEMPTION. 

expreffion,  '  I  will  eibblifh  my  covenant  with  you,  and 
'  with  your  feed  after  you,'  (p)  fliews  plainly,  that  it  was 

a  cove- 

the purifier,  or  a  ptirijlcation-facrijice,  and  fo  conftantly  tranflated 
it  :  and  without  entering  into  all  the  reveries  of  that  ingenious 
man  on  this  fubjeft,  we  think  it  very  probable  that  the  word  might 
originally  have  fome  fuch  import  ;  and  if  it  was  not  immediately 
derived  from  the  verb  in  the  fenfe  of  purifying,  it  might  at 
leaft  have  a  collateral  relation  to  it.  There  is  no  doubt  but  facrifices 
were  obferved  at  the  inftitution  of  human  covenants,  or  compacts  ; 
2s  an  appeal  to  heaven  for  the  purity  and  fincerity  of  the  parties 
who  formed  them.  Nor  can  there  be  any  doubt,  but  that  in  the 
facrifices  with  which  the  covenant  of  grace  was  ratified  with  Abra 
ham  and  others  (of  which  hereafter)  the  offerer  looked  forward 
to  that  great  facrifice  which  was  to  purify  from  fin.  In  this  view 
God's  covenant  might  very  properly  fignify  the  covenant  of  grace, 
not  only  as  fealed  by  typical  purifications,  but  as  the  conditions  of 
it  were  fulfilled  by  that  pure  and  fpotlefs  atonement,  which  cleanfts 
from  all  tin. 

[But  fee  Dr.  SHARP'S,  Mr.  BEDFORD'S,  and  Mr.  MOODY'S 
DifTertations  on  this  word  ;  alfo  Mr.  CATCOTT'S  Sermon  on  the 
Elahim ;  and  Mr.  ROMAINE'S  new  edition  of  Calafio's  Heb. 
Concordance.]  [G.  E.j 

( p )  /  tut!/  eflabli/b  my  covenant.]  As  our  author  has  here  omit 
ted  a  circumftance  of  fome  importance,  and  clofely  connected  with 
the  Hiftory  of  Redemption,  namely,  Noah's  Prophecy,  we  fliall 
take  the  liberty  to  fupply  it  from  Bp.  NEWTON'S  excellent  dif- 
fertation  on  this  fubjeft. 

"  It  is  an  excellent  character  that  is  given  of  Noah,  [Gen.  vi. 
9.]  '  Noah  was  a  juft  man,  and  perfect  in  his  generations,  and 

*  Noah  walked  with  God.'      Butthebeft  of  men  are  not  without 
their  infirmities;   and  Noah  [Gen.  ix.  20,  &c. ;  having  '  planted 
'  a  vineyard,    and  drank  of   the   wine,'  became   inebriated,  not 
knowing,  perhaps,  the  nature  and  ftrength  of  the  liquor,   or  being 
through  age  incapable  of  bearing  it  ;   and  Mofes  is  fo  faithful  an 
historian,  th^t   he    records  the  failings  and   imperfections  of  the 
moft  venerable   patriarchs,   as   well   as   their  merits    and    virtues. 
Noah  in  this  condition  lay   '  uncovered  within  his  tent :   and  Ham, 

*  the  father  of  Canaan,  faw  the  nakedneis  of  his  father;'  and  in- 
flead  of  concealing   his  weaknefs,   as  a  good-n:it'.;rcd  man,  or,  at 
le  ift,  a  dutiful  fon,  would  have  done,  he  cruelly  expofed  it  to  his 
two  brethren  without  :   but  Sl.em  and  J'tpheth,   more  compafiion- 
ate  to   the  infirmities  of  their  aged  father,  took   a  garment,   and 
went  backward  with  fuch  decency  and  rcfpeil,   that  they  faw   not 
th    nakednefs  of  their  father  at  the   fime  time  that  they  covered 
it.     When  Noah  awoke  from  his  wine,  he  was  informed  of  what 
his  y     nger   fon  had  done  into  him       The  wo.'d  in  the  original 

.lignifies  hib  ume  fon :  and  fome  commentators,  therefore,  on  ac 
count 


FROM  THE  FLOOD  TO  ABRAHAM'S  CALL.    1 1 1 

a  covenant  already  in  being,  that  had  been  made,  and  that 
Noah  would  by  that  denomination  underftand  what  cove 
nant  it  was,  viz.  the  covenant  of  grace. 

$.   God's 

count  of  what  follows,  have  imagined  that  Canaan  joined  with  his 
father  Ham  in  this  mockery  and  infult  upon  Noah  ;  and  the  Jewifh 
rabbins  have  a  tradition,  that  Canaan  was  the  firft  who  faw  Noah 
in  this  pofture,  and  then  went  and  called  his  father  Ham,  and  con 
curred  with  him  in  ridiculing  and  expofing  the  old  man.  But  this 
is  a  very  arbitrary  method  of  interpretation  ;  no  mention  was 
made  before  of  Canaan  and  of  what  he  had  done,  but  only  of 
Ham  the  father  of  Canaan  ;  and  of  him  therefore  muft  the  phrafe 
of  little  fon  or youngejl  fon  be  naturally  or  necefiarily  underflood. 

"  In  confequence  of  this  different  behaviour  of  the  three  fons, 
Noah,  as  a  patriarch,  was  enlightened,  and  as  the  father  of  a  fa 
mily,  who  is  to  reward  orpunifh  his  children,  was  impowsred  to 
foretel  the  different  fortunes  of  their  families  ;  for  this  prophecy 
relates  not  fo  much  to  themfelves,  as  to  their  pofterity,  the  people 
and  nations  defcended  from  them.  He  was  not  prompted  by  wine 
or  refentment ;  for  neither  the  one  nor  the  other  could  infufe  the 
knowledge  of  futurity,  or  infpire  him  with  the  prefcience  of  events, 
which  happened  hundreds,  nay  thoufands  of  years  afterwards  : 
but  God,  willing  to  manifeft  his  fuperintendance  and  government 
of  the  world,  indued  Noah  with  the  fpirit  of  prophecy,  and  ena 
bled  him  in  fome  meafure  to  difclofe  the  purpofes  of  his  provi 
dence  towards  the  future  race  of  mankind.  At  the  fame  time  it 
was  fome  comfort  and  reward  to  Shem  and  Japheth,  for  their  re 
verence  and  tendernefs  to  their  father,  to  hear  of  the  blefiing  and 
enlargement  of  their  pofterity  ;  and  it  was  fome  mortification  and 
punilhment  to  Ham,  for  his  mockery  and  cruelty  to  his  father,  to 
hear  of  the  malediction  and  fervitude  of  fome  of  his  children,  and 
that  as  he  was  a  wicked  fon  himfelf,  fo  a  wicked  race  mould  fpring 
from  him. 

"  This,  then,  was  Noah's  prophecy  :  and  it  was  delivered,  as 
mod  of  the  ancient  prophecies  were  delivered,  [Loiuf/j's  Prelec 
tion,  xviii.]  in  metre,  for  the  help  of  the  memory.  [Gen.  ix.  25, 
26,  27.] 

Curled  be  Canaan. 

A  fervant  of  fervants  fhall  he  be  unto  his  brethren. 

Elcfied  be  Jehovah,  the  God  of  Shem  ; 

And  Canaan  (hall  be  their  fervant. 

God  fhall  enlarge  Japheth, 

And  fhall  dwell  in  the  tents  of  Shem  ; 

And  Canaan  fhall  be  their  fervant.' 
Canaan  was  the  fourth  fon  of  Ham,  according  to  the  order  where 
in  they  are  mentioned  in  the  enfuing  chapter.     And  for  what  rea- 
fon  can  you  believe  that  Canaan  was  fo  particularly  marked  out 

for 


nz        HISTORY   OF    REDEMPTION. 

5.  God's  difappointing  the  defign  of  building  the  city 
and  tower  of  Babel  belongs  allb  to  the  great  work  ot 

redemption. 

for  the  curfc,  for  his  father  Ham's  trangrefiion  ?  But  where 
would  be  the  jurHce  or  equity  to  pafs  by  Ham  himfelf,  with  the 
veft  of  his  children,  and  to  punilli  only  Canaan  for  what  Ham  had 
committed  ?  Such  arbitrary  proceedings  are  contrary  to  all  our 
ideas  of  the  divine  perfections  ;  and  we  may  fay  in  this  cafe  what 
was  faid  in  another,  [Gen.  xviii.  25.]  '  Shall  not  the  judge  of  all 

*  the  earth  do  right  ?'    The   curfe  was  fo  far  from  being  pro 
nounced  upon  Canaan  for  his  father  Ham's  tranfgrefiion,  that  we 
do  not  read  that  it  was  pronounced  for  his  own,  nor  was  executed 
till  feveral  hundred  years  after  his  death.     The  truth  is,  the  curfe 
is  to  be  underftood   not  fo  properly  of  Canaan,  as  of  his  defcen- 
dents  to  the  lateft  generations.     It  is  thinking  meanly  of  the  an 
cient  prophecies  of  fcripture,  and  having  very  imperfect,  very  un 
worthy  conceptions  of  them,  to  limit  their  intention  to  particular 

perfons We  mud  affix  a  larger  meaning  to  them,  and 

underftand  them  not  of  fingle  perfons,  but  of  whole  nations  ;  and 
thereby  a  nobler  fcenc  of  things,  and  a  more  extenfive    profpect, 
will  be  opened  to  us  of  the  divine  difpenfations.     The  curfe  of 
fervitude  pronounced  upon  Canaan,  and  fo  likewife  the  promife  of 
bleffing   and  enlargement  made  to  Shem  and  Japheth,  are  by  no 
means  to    be  confined  to  their  own  perfons,  but  extend  to  their 
whole  race  ....  The  curfe,  therefore,  upon  Canaan    was  pro 
perly  a  curfe  upon  the  Canaanites.      God  forefeeing  the  wickednels 
of  this  people,  (which  began  in  their  father  Ham,  and  greatly  in- 
creafed  in  this  branch  of  his  family)   commifTioned  Noah   to  pro 
nounce  a  curfe  upon  them,  and  to  devote  them  to  the  fervitude 
and  mifery  which  their  more  common   vices  and  iniquities    would 
deferve.     And  this  account  was  plainly  written  by  Mofes,  for  the 
encouragement  of  the  Ifraelites,  to  fupport  and  animate  them  in 
their  expedition  againit  a  people,  who  by  their  fins  had  forfeited 
the  divine  protection,  and  were  defliued  to  flavery   from  the  days 
of  Noah. 

"  We  fee  the  purport  and  meaning  of  the  prophecy,  and  now 
let  us  attend  to  the  completion  of  it.  '  Curfed  be  Canaan  ;'  and 
th?  Canaanites  appear  to  have  been  an  abominably  wicked  people. 
The  fin  and  puuiihment  of  the  inhabitants  of  Sodom  and  Gomor 
rah,  and  the  cities  of  the  plain,  are  too  well  known  to  be  particu 
larly  fpecified  ;  and  for  the  other  inhabitants  of  the  land,  which 
was  promifed  to  Abraham  and  his  feed,  God  bore  with  them  '  till 

*  their  iniquity  was  full.'   [Gen.  xv.  16.]      They  were  riot  only 
addicted  to  idolatry,  which  was  then  the  cafe  of  the  greater  part 
of  the  world,  but  were  guilty  of  the  worn;  fort  of  idolatry  ;  '  for 
'  every   abomination  to    the  Lord,  which  he   hateth,  have  they 

*  done  unto  their  gods  ;  for  even  their  fons  and  their- daughters 

*  they  have  burnt  in  the  fire  to  their  Gods.' [Deut.  xii.  31.]  And 

was 


FROM  THE  FLOOD  TO  ABRAHAM'S  CALL,    i  j  3 

redemption.  For  that  was  undertaken  in  opposition  to 
this  great  building  of  God  which  we  are  fpeaking  of. 

Men's 

was  it  not  a  curfe  in  the  nature  of  things,  as  well  as  in  the  juft 
judgment  of  God,  defervedly  entailed  upon  fuch  a  people  and 
nation  as  this  ?  It  was  not  *  for  their  own  righteoufnefs  that  the 

*  Lord  brought  the  Ifraelites  in  to  po fiefs  the  land  ;  but  for  the 

*  wickednefs  of  thefe  nations  did  the  Lord  drive  them  out:'  [Deut. 
ix.  4.^   and  he  would  have   driven  out  the  Ifraelites  in  like  man 
ner  for  the  very  fame  abominations.    [See  Lev.  xviii.  25,  &c.] 

"  But  the  curfe  particularly   implies  fervitude  and  fubjeftien, 

*  Curfed  be   Canaan  ;  a  fervant  of   fervants  (hall  he  be  unto  his 

*  brethren.'     It  is  very   well  known   that  the   word  brethren  ia 
Hebrew    comprehends  more    diftant  relations.     The  defcendents 
therefore  of  Canaan  were  to  be  fubjecl  to  the  defcendents  of  both 
Shem  and  Japheth  :   and  the  natural  conftquence  of  vice,  in  com 
munities  as  well  as  in  fingle  perfons,  is  fiavery.     The  fame  thing 
i's  repeated   again   and  again  in   the  two  following   verfcs,   '  and 

*  Canaan  fhall  be  fervant  to  them,  or  their  fervant ;'  fo  that  this 
is  as  it   were  the  burden    of  the  prophecy.       Some  critics  take 
the  phrafe  of  '  fervant  of  fervants'  ftrictly  and  literally,  and  fay 
that  the  prediction  was  exactly   fulfilled,  when   the   Canaanites 
became  fervants  to  the  Ifraelites,  who  had  been  fervants    to   the 
Egyptians.      But  this  is  refining  too  much  ;  the  phrafe  of  fervant 
of  fervants  is  of  the  fame  turn  and  caft  as  holy  of  holies,  king  of 
kings,  fong  of  fongs,  and  the  like  exprefiipns  in   fcripture  ;  and 
imports  that  they  mould  be  the  loweft  and  b'afeft.  of  fervants. 

"  It  was  feveral  centuries  after  the  delivery  of  this  prophecy, 
when  the  Ifraelites,  who  \vere  defcendents  of  Shem,  under  the 
command  of  Jofluia  invaded  the  Canaanites,  fmote  above  thirty  of 
their  kings,  took  poffeflion  of  their  land,  flew  feveral  of  the  in 
habitants,  made  the  Gibeonites  and  others  fervants  and  tributaries, 
and  Solomon  afterwards  fubdued  the  reft.  [2.  Chron.viii.  7,  8,  9.3 
The  Greeks  and  Romans  too,  who  were  defcendents  of  Japheth, 
not  only  fubdued  Syria  and  Paleftine,  but  alfo  purfued  and  con 
quered  fuch  of  the  Canaanites  as  were  any  where  remaining,  as 
for  inftance,  the  Tyrians  and  Carthaginians,  the  former  of  whom 
were  ruined  by  Alexander  and  the  Grecians,  and  the  latter  by 
Scipio  and  the  Romans.  "  This  fate,"  fays  Mr.  Mede,  "  was 
it  that  made  Hanibal,  a  child  of  Canaan,  cry  out  with  amaze 
ment  of  his  foul,  Agnnfco  fortuimm  Cart&aginis,  I  acknowledge 
the  fortune  of  Carthage."  And  ever  fince  the  miferable  remain 
der  of  his  people  have  been  flaves  to  a  foreign  yoke,  firft  to  the 
Saracens,  who  defcended  from  Shem,  and  afterwards  to  the  Turks, 
who  defcended  from  Japheth  ;  and  they  groan  under  their  domi 
nion  at  this  day. 

"  Hitherto  we  have  explained  the  prophecy  according  to  the 
prefcnt  copies  of  our  bible  :  but  if  we  were  to  correcl  the  text,  as 


n4        HISTORY   OF   REDEMPTION. 

Men's  going  about  to  build  fuch  a  city  and  tower  was  an 
effecl:  of  the  corruption  that  mankind  were  now  again 

fallen 

we  mould  any  ancient  claffic  author  in  a  like  cafe,  the  whole  per 
haps  might  be  made  eaiier  and  plainer.  Ham  the  father  of  Canaan 
is  mentioned  in  the  preceding  part  of  the  ftory  ;  and  how  then 
came  the  perfon  of  a  fudden  to  be  changed  into  Canaan  ?  The 
Arabic  verfion  in  thefe  thiee  verfes  hath  the  father  of  Canaan  in- 
flead  of  Canaan.  Some  copies  of  the  Septuagint  likewife  have 
Ham  inftead  of  Canaan,  as  if  Canaan  was  a  corruption  of  the 
text.  Vatablus  and  others  by  Canaan  underftand  the  father  of 
Canaan,  which  was  exprerTed  twice  before.  And  if  we  regard 
the  metre,  this  line,  Curfed  be  Canaan,  is  much  fhorter  than  the 
reft,  as  if  fornething  was  deficient.  May  we  not  fuppofe  there 
fore,  (without  taking  fuch  liberties  as  Father  Houbigant  bath 
with  the  Hebrew  text)  that  the  copyift  by  miitake  wrote  only 
Canaan,  inftead  of  Ham  the  father  of  Canaan,  and  that  the  whole 
paffage  was  originally  thus  ?  *  and  Ham  the  father  cf  Canaan  faw 

*  the  nakednefs  of  his  father,  and  told  his  two  brethren  without. 

*  And  Noah  awoke  from  his  wine,  and  knew  what  his  younger 
'  fon  had  done  unto  him.     And  he  faid,  curfed  be  Ham  the  Jailer 
'  of  Canaan,  a  fervant  of  fervants  (hall  he  be  unto  his  brethren. 

<  And  he  faid,  BldTed  be  the  Lord  God  of  Shem  ;  and  Ham  the 

*  father  of  Canaan  mall  be  fervant  to  them.     God   (hall  enlarge 

*  Japheth  ;  and  he  mall  dwell  in  the  tents  of  Shem  ;  and  Ham 

*  the  father  of  Canaan  mall  be  fervant  to  them.' 

"  By  this  reading  all  the  three  fons  of  Noah  are  included  in 
the  prophecy,  whereas  otherwife  Ham,  who  was  the  offender,  is 
excluded,  or  is  only  punilTicd  in  one  of  his  children.  Ham  is 
characterized  as  the  father  of  Canaan  particularly,  for  the  greater 
encouragement  of  the  Ifraelites,  who  were  going  to  invade  the 
land  of  Canaan  :  and  when  it  is  faid,  '  Curfed  be  Ham  the  father 

<  of  Canaan  ;  a  fervant  of  fervants  (hall  he  be  unto  his  brethren  ;' 
it  is  implied  that  his  whole  race  was  devoted  to  fervitude,  but  par 
ticularly  the  Canaanitcs.     Not  that  this  was  to  take  effeft  immedi 
ately,  but  was  to  be  fulfilled  in  procefs  of  time,  when  they   mould 
forfeit  their  liberties  by  their  wickednefs.      Ham  at  firft  fubdued 
fome  of  the  posterity  of  Shem,  as  Canaan  fometiir.es  conquered 
Japheth;  the  Carthaginians,  who  were  originally  Canaanitcs,  did 
particularly  in  Spain  and  Italy  :  but  in  time  they  were  to  be  fub 
dued,  and  to  become  fervants  to  Shem   and   Japheth  ;  and   the 
change  of  their  fortune  from  good  to  bad  would  render  the  curfe 
fUll  more  vifible.     Egypt  was  the  land  of  Ham,  as  it  is  often  cal 
led  in  fcripture  ;  and  for  many  years  it  was  a  great  and  fiourifhing 
kingdom  :  but   it  was  fubdued  by  the  Perfians,  who  defcended 
from  Shem,  and  afterwards  by  the  Grecians,  who  defcended  from 
Japheth  ;  and  from  that  time  to  this  it  hath  conftantlv  beer,  ii;  iub- 
jedtion  to  fome  or  other  of  the  pofterity  of  Shem  or  Japheth.     The 

whole 


FROM  THE  FLOOD  TO  ABRAHAM'S  CALL.  115 

fallen  into.  This  city  and  tower  was  fet  up  in  oppo- 
iiiion  to  the  city  of  God,  as  the  god  that  they  built  it  to 

was 

whole  continent  of  Africa  was  peopled  principally  by  the  children 
of  Ham  ;  and  for  how  many  ages  have  the  better  parts  of  that 
country  laid  under  the  dominion  of  the  Romans,  and  then  of  the 
Saracens,  and  now  of  the  Turks  ?  In  what  wickednefs,  ignorance, 
barbarity,  flavery,  mifery,  live  moft,  of  the  inhabitants  ;  and  of 
the  poor  negroes  how  many  hundreds  every  year  are  fold  and 
bought  like  beaits  in  the  market,  and  are  conveyed  from  one  quar 
ter  of  the  world  to  do  the  work  of  beafts  in  another  ?" 

"  Nothing  can  be  more  complete  than  the  execution  of  the  fen- 
tence  upon  Ham  as  well  as  upon  Canaan  :  and  now  let  us  confider 
the  promifes  made  to  Shem  and  Japheth.  And  he  faid  (ver.  26.) 

*  Bleffed  be  the  Lord  God  of  Shem  :  and  Canaan  (hall  be  his  fer- 

*  vant :'  or  rather,  '  and  Canaan  (hall  be  fervant  to  them,  or  their 

*  fervant,'  that  is,  to  his  brethren  ;  for  that,  as  we  obferved  before, 
is  the  main  part  of  the  prophecy,  and  therefore  is  fo  frequently 
repeated.     A  learned  critic  in  the  Hebrew  language,  who  hath 
lately  publifhed  fome  remarks  on  the  printed  Hebrew  text,   [Ken., 
p.  561 .]  faith,  that  "  if  it  fliould  be  thought  preferable  to  refer  the 
word  lleffed  directly  to  Shem,  as  the  word  curfcd  is  to  Canaan  ; 
the  words  may  be  (and  perhaps  more  pertinently)  rendered,   '  Blef- 
'  fed  of  Jehovah,  my  God,  be  Shem  !'    [See  Gen.  xxiv.  31."] 

[So  Mr.  Hervcy  (remarks  on  Lord  Bolingbroke,  p.  58.)  "I 
would  not  tranflate  the  words,  '  Bleffed  be  the  Lord  God  of  Shem ;' 
but  *  bleffed  of  the  Lord  God  is  Shem.'  (As  before  he  reads, 
not  '  curfed  be  Canaan,'  but  '  curfed  is  Canaan.')  This  will  put 
a  ftriking  contrail  between  the  doom  of  the  religious  fcoffer,  and 
the  reward  of  filial  piety This  fenfe  the  original  lan 
guage  will  very  commodioufly  bear,  and  the  event  feems  to  re 
quire."  We  would  jufl  add  to  this  digreffion,  that  the  interpre 
tation  of  this  ingenious  writer  nearly  coincides  with  that  of  his 
Lordfhip,  above  cited,  except  in  his  correction  of  the  original 
text.] 

"  Or  if  we  choofe  (as  moil  perhaps  will  choofe)  to  follow  our 
own  as  well  as  all  the  ancient  verfions,  we  may  obferve,  that  the 
old  patriarch  doth  not  fay.  Bleffed  be  Shem,  as  he  faid,  Curfed  be 
Canaan  ;  for  mens'  evil  rpringcth  of  themfelves,  but  their  good 
from  God :  and  therefore  in  a  ftrain  of  devotion  breaking  forth 
into  thankfgiving  to  God  as  the  author  of  all  good  to  Shem  :  nei^ 
ther  doth  he  fay  the  fame  to  Japheth  :  for  God  certainly  may  dif- 
penfe  his  particular  favours  according  to  his  good  pleafure,  and 
falvation  was  to  be  derived  to  mankind  through  Shem  and  his  pof- 
terity.  God  prefers  Sheen  to  his  elder  brother  Japheth,  as  Jacob 
was  afterwards  preferred  to  Efau,  and  David  to  his  eldei  brothers, 
to  fnow  that  the  order  of  grace  is  not  always  the  fame  as  the  order 
of  nature.  The  Lord  being  called  the  God  of  Sheip  particularly, 

it 


n6        HISTORY   OF   REDEMPTION. 

was  their  pride.  Being  funk  into  a  difpofkion  to  forfake 
the  true  God,  the  iirft  idol  they  fet  up  in  his  room, 

was 

it  is  plainly  intimated  that  the  Lord  would  be  his  God  in  a  parti 
cular  manner.  And  accordingly  the  church  of  God  was  among 
the  pofterity  of  Shem  for  feveral  generations  ;  and  of  them  [Rom. 
ix.  5.]  '  As  concerning  the  flefli  Chrift  came.' 

"  But  ftill  Japheth  was  not  difmifled  without  a  promife,  (ver. 
47.)  '  God  mall  enlarge  Japheth,  and  he  mail  dwell  in  the  tents  of 
*  Shem  ;  and  Canaan  fliall  be  fervant  to  them,  or  their  fervant.' 
God  fliall  enlarge  Japheth.  Some  render  the  word,  (it  is  fo  ren 
dered  in  the  margin  of  our  bibles)  God  (hall  perfuade  or  allure 
Japheth,  fo  that  he  ihall  corv.e  over  to  the  true  religion,  and  dwell 
in  the  tents  of  Shem.  But  the  bed  critics  in  the  language  have 
remarked,  befides  other  reafons,  that  they  who  tranflate  the  word 
by  perfuade  or  allure,  did  not  confidcr,  that  when  it  is  fo  taken,  it 
is  ufed  in  a  bad  fenfe,  and  governs  an  accufative  cafe,  and  not  a 
dative,  as  in  this  place.  God  mall  enlarge  Japheth,  or  unto  [a 
pheth,  is  the  beft  rendering  ;  and  in  the  original  there  is  a  manifeft 
allufion  to  Japheth 's  name,  fuch  as  is  familiar  to  the  Hebrew  wri 
ters.  As  it  was  faid  of  Noah,  [Gen.  v.  29.]  this  fame  mall  com 
fort  us,  the  name  of  Noah  being  thought  to  fignify  comfort  :  So 
it  is  faid  here  God  (hall  enlarge  Japheth,  and  the  name  of  Japheth 
figniiies  enlargement.  Was  Japheth  then  more  enlarged  than 
the  reft  ?  Yes,  he  was,  both  in  territory  and  children  :  the  terri 
tories  of  Japheth's  pofterity  were  indeed  very  large  ;  for,  befidcs 
all  Europe,  great  and  exteniive  us  it  is,  they  poffeifed  the  LefTer 
Afia,  Media,  and  part  of  Armenia,  Iberia,  Albania,  and  thofe 
vaft  regions  towards  the  north,  which  anciently  the  Scythians  in 
habited,  and  now  the  Tartars  inhabit  ;  and  it  is  not  improbable, 
that  the  new  world  was  peopled  by  fome  of  his  northern  defcen- 
dents  paffmg  thither  by  the  ftraits  of  Anian.  The  enlargement 
of  Japheth  may  alfo  denote  a  numerous  progeny  as  well  as  ample 
territory  :  and  if  you  confr.lt  ±he  genealogies  of  the  three  brothers 
comprised  in  the  following  chapter,  you  will  find  that  Japheth  had 
feven  fons,  whereas  Ham  had  only  four,  and  Shem  only  tire  :  and 
the  northern  hive  (as  Sir  William  Temple  denominates  it)  was 
always  remarkable  for  Its  fecurhdjty,  aad  hath  been  continually 
pouring  forth  fwarms,  and  fending  out  colonies  into  the  more 
fouthern  parts,  both  in  Europe  and  in  Afia,  both  in  former  and 
in  later  times. 

"  The  following  claufe,  '  and  he  (hall  dwell  in  the  tents  of 
'  Shem,'  is  capable  of  a  double  conftruction  ;  for  thereby  may  be 
meant  either  that  God  or  that  '  Japbeth  (hell  dwell  in  the  tents 
4  of  Shem  :'  in  the  tents  cf  Shem,  faith  he,  fpeaking  according  to 
the  fimplicity  of  thofe  times,  when  men  dwelt  in  tents  and  not  in 
houfes.  They  who  prefer  the  former  conftvuclicn,  feem  to  have  the 
authority  of  the.original  text  on  their  fide  ;  for  there  is  no  other 

noun 


FROM  THE  FLOOD  TO  ABRAHAM'S  CALL.  117 

\\as  thcmfelves,  their  own  glory  and  fame.  And  as  this 
city  and  tower  had  its  foundation  laid  in  the  pride  and  va 
nity  of  men  ;  fo  it  was  built  on  a  foundation  exceedingly 
contrary  to  the  nature  of  the  foundation  of  the  kingdom  of 
Chl'ift,  and  his  redeemed  city,  which  has  its  foundation 
laid  in  humility. 

Therefore  God  faw  that  it  tended  to  fruftrate  the  de- 
fign  of  that  great  building  which  was  founded,  not  in  the 
haughtinefs  of  men  but  in  the  purpofes  of  God:  thus  the 
thing  that  they  did  diipleafed  the  Lord,  and  he  confounded 
the  defjgn,  not  fuffering  them  to  bring  it  to  perfection  ;  as 
he  will  fruftrate  all  other  defigns  fet  up  in  oppofition  to  the 
great  building  of  the  work  of  redemption. 

In 

noun  to  govern  the  veibs  in  the  period,  but  God  ;  there  is  no  pro 
noun  in  the  Hebrew,  anfwering  to  the  he  which  is  inferted  in  our 
Englifh  tranflation  :  and  the  whole  fentence  would  run  thus,  '  God 
will  enlarge  Japheth,  and  will  dwell  in  the  tents  of  Shem  :'  and 
the  Chaldee  of  Onkelos  alfo  thus  paraphrafeth  it,  '  and  will  make 
*  his  glory  to  dwdl  in  the  tabernacles  of  Shem.'  Thofe  who  pre 
fer  the  latter  conftruflion,  feem  to  have  done  it,  that  they  might 
refer  this  2"th  verfe  wholly  to  Japheth,  as  they  refer  the  26th 
wholly  to  Shem  ;  but  the  other  appears  to  me  the  more  natural 
and  eafy  conftru&ion.  Taken  in  either  fenfe,  the  prophecy  hath 
been  moft  punctually  fulfilled.  In  the  former  fenfe  it  was  fulfilled 
literally,  when  the  Shechinah,  or  divine  prefence,  relted  in  the 
ark,  and  dwelt  in  the  tabernacle  and  temple  of  the  Jews  ;  and 
when  '  the  Word  who  was  with  God  and  was  God,  f_John  i.  I. 
4  £<r*r,vfc>3-a,]  pitched  his  tent,  and  dwelt  among  us.'  [ver.  14.]  In 
the  latter  fenfe  it  was  fulfilled  firlt,  when  the  Greeks  and  Romans, 
who  fprung  originally  from  Japheth,  fubdued  and  poflefTed  Judea, 
and  other  countries  of  Alia,  belonging  to  Shem  ;  and  again  fpi- 
ritually,  when  they  were  profelyted  to  the  true  religion,  and  they 
who  were  not  Ifraelites  by  birth,  became  Israelites  by  faith,  and 
lived,  as  we  and  many  other  of  Japheth's  pofterity  do  at  this  day, 
within  the  pale  of  the  churA  of  Chrift. 

"  What  think  you  now  ?  Is  not  this  a  moft  extraordinary  pro 
phecy  ?  A  prophecy  that  was  delivered  near  four  thoufand  years 
ago,  and  yet  hath  been  fulfilling  through  the  feveral  periods  of 
time  to  this  day  !  It  is  both  wonderful  and  inftructive.  It  is  the 

hiftory  of  the  world  as  it  were  in  epitome." [DifTert.  on  the 

Prophecies,  vol.  i.  Dif.  I.] 

[The  laft  remark  will,  we  hope,  fufficiently  apologize  for  the 
length  of  this  quotation.]  [G.  E.] 


ii8         HISTORY    OF    REDEMPTION. 

In  the  fecond  chapter  of  Kaiah,  where  the  prophet  Is 
clefcribing  God's  letting  up  the  kingdom  of  Chrift  in  the 
world,  he  foretells  that  he  will,  in  order  to  it,  bring 
down  the  haughtinefs  of  men,  and  how  the  day  of  the 
Lord  fliall  be  on  every  high  tower,  and  upon  every 
fenced  wall,  &x.  Chrift's  kingdom  is  eftablifhed  by 
bringing  down  every  high  thing  to  make  way  for  it, 
[2  Cor.  x.  4,  5.]  '  For  the  weapons  of  our  warfare  are 

*  mighty    through    God    to    the   pulling    down    of  ilrong 

*  holds,  carting  down  imaginations,   and  every  high  thing 
'   that    exaltcth    itfelf    againft    the    knowledge    of   God.' 
What  is  done   in   a  particular  foul,  to  make   way   for  the 
fetting  up  of  Chrift's  kingdom,  is  to  deftroy  Babel  in  that 
foul. 

They  intended  to  have  built  Babel  up  to  heaven.  That 
building  which  is  the  fubject  we  are  now  upon,  is  intend 
ed  to  be  built  fo  high,  that  its  top  fliall  reach  to  heaven 
indeed,  as  it  will  to  the  higheft  heavens  at  the  end  of  the 
world,  when  it  {hall  be  finHhed  :  and  therefore  God  would 
not  fuffer  the  building  of  his  enemies,  that  they  defigned 
to  build  up  to  heaven  in  oppofition  to  it,  to  profper.  (oj 
If  they  had  gone  on  and  profpered  in  building  that  city 
and  tower,  it  might  have  kept  the  world,  of  wicked  men, 
the  enemies  of  the  church,  together,  as  was  their  defign. 
They  might  have  remained  united  in  one  vaft,  powerful 
city,  and  fo  have  been  too  powerful  for  the  city  of  God, 
and  quite  fwallowed  it  up. 

This  city  of  Babel  is  the  fame  with  the  city  of  Baby 
lon  ;  for  Babylon  in  the  original  is  Babel:  but  Babylon 
was  a  city  that  is  always  fpoken  of  in  fcripture  as  chiefly 
oppofite  to  the  city  of  God.  Babylon  and  Jerufalem, 
or  Zion,  are  often  oppofed  to  each  other,  both  in  the 
Old  and  New  Teftament.  This*city  was  a  powerful  and 

terrible 

(  Q_)  God fnijlrated  their  dejign  in  building  BABEL.]  Their  de 
fign  and  the  method  in  which  God  fnijlrated  it  are  two  very  im 
portant  fubjedls  of  inquiry,  and  for  brevity  fake  we  fhall  confider 
them  in  connexion  ;  firil  dating  the  principal  hypotbefts  of  the 
learned,  and  then,  comparing  them  with  the  fcripture  account,  at 
tempt  to  throw  fome  new  light  on  this  very  complicated  fubjeft. 


FROM  THE  FLOOD  TO  ABRAHAM'S  CALL.    119 

terrible  enemy  to  the  city  of  God  afterwards,  notwith- 
ftanding  this  great  check   put  to  the  building  of  it  in   the 

begin- 

We  have  not  only  the  authority  of  Mofes  for  the  exiftence  of 
this  tower,  but  (which  unhappily  is  of  more  weight  with  fome) 
the  concurrent  teftimonies  of  feveral  heathen  writers,  particularly 
Herodotus,  who  defcribes  the  remains  of  it  in  his  time;  and  even 
fome  modern  travellers,  as  Rauivolf  and  Delia  F'al/e,  have  feen  im- 
menfe  heaps  of  ruins  which  they  conceived  to  be  thofe  of  Babel, 
though  they  are  not  well  agreed  in  its  fituation.  [See  Univ.  Hitt. 
vol.  i.  p.  334—337.] 

It  is  however  not  fo  evident,  what  induced  '  the  children  of  men* 
to  erect  this  edifice.  Mofes  has  indeed  mentioned  their  motive, 
but  then  the  learned  are  not  well  agreed  as  to  the  import  of  his,  or 
ratheir  of  iheir  words;  [Gen.  xi.  4.]  *  And  they  faid,  Go  to,  let 

*  us  build  a  city  and  a  tower  whofe  top  may  reach  unto  heaven, 
[/.  e.  very  high]  and  let  us  make  us  a  NAME,  left  we  be  fcattered 

*  abroad  upon  the  face  of  the  whole  earth.'     But  how  mould  the 
making  them  a  name  prevent  their  being  fcattered?     Theanfwerto 
this  is  not,  perhaps,  fo  difficult  as  fome  have  thought.    The  ere&ion 
of  a  city  and  a  tower,  and  forming  themfelves  into  a  compact  body, 
a  powerful  corporation,    as  we  mould  fay,    was  the  moft  natural 
means  to  preferve  themfelves  together,  as  well  as  to  perpetuate 
their  memory  to  pofterity.     Nor  is  this  all;  their  making  them 
felves  a  name,  implies  the  atchievement  of  fomethiug  deferving  one  ; 
and  certainly  the  more  firm,  powerful,  and  great  they  were,  the 
lefs  danger  remained  of  their  being  fcattered.     Not  to  fay,  that  in 
fuch  a  body,  men  might  enjoy  many  conveniences  and  advantages, 
which  a  ftate  of  folitary  wandering  would  not  admit. 

Some  learned  men,  however,  not  aware  of  this,  or  not  feeing  it 
in  the  fame  point  of  view,  have,  to  avoid  the  difficulty,  rendered  the 
words  in  a  different  manner.  Dr.  G.  SHARP  [Origin  of  Lang. 
p.  29.]  takes  the  word  [C3ttf]  for  a  particle  of  place,  andtranflatee 
it — '  Let  us  prepare — ivorl,  &c.  for  ourfelves  THERE;'  and  it  can 
not  be  denied  that  the  words  (without  regarding  the  vowel  points) 
may  be  fo  translated;  but  then,  as  the  phrafe  to  make  onefelf  a  name 
is  perfectly  fcriptural  [fee  2  Sam.  viii.  13. — If.  Ixiii.  12,  14. — Jer. 
xxxii.  20. — Dan.  ix.  15.]  and  familiar,  and  we  hope  has  been  ex 
plained  in  a  rational  and  intelligible  fenfe,  there  feema  to  be  no 
necefiity  for  departing  from  it. 

Some  critics,  perticularly  Dr.  TENNISON  and  Mr.  HuTCHlK- 
S"ON,  from  the  circumftance  of  the  tower  being  in  after  times  ufed 
for  idolatrous  purpofes,  have  conceived  that  fuch  was  its  original 
defign  ;  and  therefore  have  fuppofed  this  word  to  be  the  name 
of  the  idol  to  which  it  was  creeled  :  but  as  this  is  mere  conjecture, 
little  llrefs  can  be  laid  on  it.  Nor  does  the  erection  of  an  idol  give 
any  reafon  why  they  mould  not  be  fcattered.  This,  however,  is  a 

R  very 


i2o          HISTORY   OF   REDEMPTION. 

beginning.  But  it  might,  and  probably  would  have  been 
Vailly  more  powerful,  and  able  to  vex  and  deftroy  the 
church  cf  God,  if  it  had  not  been  thus  checked. 

Thus 

very  ancient  tradition,  being  found  in  the  Targums  both  of  Jona 
than  and  Jerufalcm,  befides  a  Samaritan  one;  and  if  it  could  be 
proved  to  be  well  founded,  would  perfectly  agree  with  the  expofi- 
tion  above  given,  and  give  the  cleareft  reafon  of  the  divine  inter- 
pofition,  which  is  the  next  circumflance  to  be  confidered. 

'  And  the  LORD  came  down  to  fee  the  city  and  the  tower  which 
the  children  of  men  builded.    And  the  LORD  faid  [or  '  had  faid'] 
Behold,  the  people  is  one,   [united  in  one  defign]  and  they  have 
all  one  language  ;  and  this  they  begin  to  do  ;  and  now  nothing 
will  be  retrained  from  them,  which  they  have  imagined  to  do,' 
that  is,  without  a  divine  interference.     *  Go  to,  let  us  go  down 
[Comp.  Gen.  i.  26.]   and  there  confound  their  language,  that  they 
may  not  underftand  one  another's  fpeech.      So  the  Lord  fcattered 
them  abroad  from  thence  upon  the  face  of  all  the  earth ;  and  they 
left  off  to  build  the  city,  and  [as  the  Samaritan  adds]  the  tower. 
Therefore  is  the  name  of  it  called  Bald,  [i.  e.  ConfufionJ  becaufe 
the  Lord  did  there  confound  the  language  of  all  the  earth.' 
The  common  hypothcfis  fuppofes  that,  on  this  occafion,  God 
caufed  the  builders  to  forget  their  former  language,  and  each  fa 
mily  to  fpeak  a  new  tongue,  whence  originated  the  various  lan 
guages  at  prefent  in  the  wo: Id.      [See  GILL  in  loc.] 

To  this,  however,  it  has  been  objected,  that  to  confound  a  lan 
guage,  and  to  form  new  ones,  are  very  diilinft  and  different  ideas. 
Nor  is  the"re  any  fimilar  phrafeology  to  countenance  this  in  other 
parts  of  fcripture. 

Mr.  HUTCHINSON,  who  fcems  to  have  been  fond  of  novel  and 
fingular  ideas,  will  have  the  univerfality  of  language,  or  rather 
Up,  as  the  Hebrew  is,  to  denote  a  univerfality  of  religion  and  re 
ligious  rites,  and  that  the  variety  afterward  introduced  was  not  of 
tongues,  but  of  religious  principles  and  confejjlons ;  but  this,  befide 
that  it  wants  fupport,  has  the  misfortune  to  intimate,  that  God 
was  the  author  of  the  different  religions  extant,  the  falfe  as  well  as 
the  true — which  be  far  from  the  Moft  High! 

Dr.  G.  SHARP,  unfatislkd  with  either  of  thefe  explications, 
conceives,  that  neither  a  di vifion  of  tongues  or  religions  is  intended ; 
but  only  that  in  fome  vifible  and  extraordinary  manner  the  Deity 
came  down  to  earth,  and  confounded  their  purpofes,  feathering 
them  over  the  face  of  the  earth;  and  that  the  different  languages 
were  rather  the  cffecl,  than  the  caufe,  of  this  difperfion.  [See 
Origin  of  Lang.  p.  24 — 30.] 

A  full  invettigation  of  this  fubjeft  would  lead  us  back  to  the 
origin  of  the  firil  language,  and  to  a  variety  of  inquiries,  which 

would 


FROM  THE  FLOOD  TO  ABRAHAM'S  CALL.  121 

Thus  it  was  in  kindnefs  to  his  church  in  the  world, 
and  in  profecution  of  the  great  defign  of  redemption,  that 

God 

would  fwell  this  note  to  a  volume;  but  we  wifh  to  be  as  concife  as 
poflible,  and  (hall  therefore  only  drop  hints  to  be  purfued  and  im 
proved  by  the  reflections  of  our  readers. 

And,  I.  It  appears  that  God  not  only  created  man  with  a  capa 
city  of  fpeech,  and  acquainted  him  with  his  powers;  but  called 
them  into  exercife  by  bringing  the  animals  to  him,  that  he  might 
name  them. 

2.  Yet,  that  there  is  no  neceffity  for  fuppofing  that  God  fur- 
nifhed  our  firft  parent  miraculoufly  with  all  the  words  he  had  cc- 
cafion  for,  at  once;  a  thoufand  circumftances  would  daily  occur 
for  giving  him  opportunity  and  occafion,  to  enlarge  his  ftock  of 
words,  as  his  ideas  increafed. 

3.  We  conceive,  that  while  mankind  continued  to  refide  in  one 
climate,    and  to  have  communication  together,   there  would  be 
little  diverlity  in  their  language,  and  this  was  probably  the  cafe 
before  the  flood,  and  for  fome  time  afterwards,  till  the  period  we 
are  now  confidering. 

4.  Though  we  fliould  not  be  able  exaftly  to  afcertain  the  mo 
tives  on  which  this  building  was  erefted  ;  yet,  as  we  find  it  offen- 
five  to  God,  it  was  certainly  finful;  if  not  in  the  tiff  itfelf,  at 
leaft  in  the   motive,    which,  doubtlefs,  originated  in   vanity  and 
ambition* 

5.  From  the  expreffion  '  the  Lord  came  down,'  it  fliould  feern 
there  was  fome  vifible  appearance  of  the  divine  Majefty ;  the  ear- 
lieft  heathen  writers  who  mention  this  event,  unanimoufly  afcribe 
the  deftru&ion  of  Babel  to  the  winds,  and  as  the  Lord  *  rides 
*  upon  the  whirlwind,'  there  feems  no  abfurdity  in  fuppofing  that 
the  tempeft  which  attended  his  prefence,  might  overthrow  it,  and 
thus  eonfound  and  terrify  the  builders. 

6.  But  as  the  language  was  confounded,  it  does  not  feem  fuffi- 
cient  to  confine  the  text  to  this:   may  we  not  therefore  fuppote, 
that  God  affefted  the  organs  of  their  fpeech  in  fome  fuch  extraor 
dinary  manner,  as  to  render  certain  founds  extremely  difficult   (if 

snot  impoffible)  to  certain  perfons,  and  confequently  to  occafion 

i  a  material  difference  in  pronunciation?    As  we  fee  to  this  day,  how 

•feldom  foreigners  can  attain  the  true  found  of  TH — how  vari- 

joufly,  even  in  England,   (as  formerly  in  Judea)  different  countries 

ipronounce  the  fame  letter.     And  this,  taken  in  connection  with 

he  terror  occafioned  by  the  divine  prefence,  was,  certainly,  abun- 

antly  fufficient  to  create   a  mifunderftanding,   and   make  thefe 

uilders  defift  from  their  enterprize.      [See  Staciihoufi's  Hift.  of 

ic  Bible,  vol.  i.  b.  2.] 

7.  That  after  the  difperfion,    this  difference  would  naturally 
acreafe — that  accident  would  invent  many,  neceffity  perhaps  more, 

R  2  new 


122          HISTORY    OF    REDEMPTION. 

God  put  a  flop  to  the  building  of  the  city  and  tower  of 
Babel. 

6.  The  difperfion  of  the  nations,  and  dividing  the 
earth  among  its  inhabitants,  immediately  after  God  had 
caufed  the  building  of  Babel  to  ce.afe.  This  was  done  fo 
as  moft  to  fuit  that  great  defign  of  redemption;  and  parti 
cularly,  God  therein  had  an  eye  to  the  future  propaga 
tion  of  the  gofpel  among  the  nations.  [Deut.  xxxii.  8.] 
'  When  the  Aloft  High  divided  to  the  nations  their  inhe- 
'  ritance,  when  he  feparated  the  fons  of  Adam,  he  fet  the 
?  bounds  of  the  people  according  to  the  number  of  the 
*  children  of  Ifrael.'  (R)  '  And  hath  made  of  one  blood 

'  all 

new  words;  and  the  learned  and  ingenious  modify  them  to  their 
own  tafte;  and  we  fhould  not  defpair  being  able  to  fhew,  did  the 
occafion  fuit,  the  pofiibility  of  all  languages  being  in  this  manner 
derived  from  one  original. 

8.  The  inquiry,  whether  among  all  thefe  changes  any  one  na 
tion  preferved  the  primitive  dialeft,  is  more  curious  than  ufeful, 
and  chiefly  depends  on  one  circumftnnce,  whether  Shem  and  his 
family  had  any  concern  in  building  of  Babel,  a  circumitance  that 
is  not  eafily  demonstrated  either  way.  The  learned  authors  of 
the  Univerfal  Hiftory  think  nothing  can  be  plainer,  than  that  he 
was  confederated  with  the  reft  of  mankind.  [Vol.  i.  p.  327, 
&c.] 

But  Dr.  GILL,  [in  loc.]  and  the  Jewifh  expofitors  in  general, 
will  by  no  means  admit  this;  but  fuppofe  the  phrafe  children  of 
men,  muft  be  here  taken,  as  a  fimilar  one  in  a  preceding  chapter, 
[vi.  4].  fot  the  reft  of  the  world,  exclufive  of  God's  people.  If 
this  notion  be  right,  (as  we  think  it  might  be  juitified)  in  all  pro 
bability  the  original  language  might  be  preferved  in  the  family  of 
Shem,  and  be  eflentially  the  fame  which  was  afterward  denomi 
nated  Hebrew.  But  this  controverfy  we  mull  wave.  [G.  E.] 

(R.)  He  fet  the  bounds  of  the  people  according  to  the  number  of  the 
CHILDREN  of  ISRAEL.]  "  The  fenfe  is,  that  fuch  a  country  was 
jneafured  cut  and  bounded,  as  would  be  fufficient  to  hold  the 
twelve  tribes  of  Ifrael,  when  numerous,  and  their  time  was  come 
to  inhabit  it ;  and  which,  in  the  meanwhile,  was  put  into  the 
hands  of  Canaan  and  his  eleven  fons  to  poflefs,  not  as  their  pro 
per  inheritance,  but  as  tenants  at  will,  until  the  proper  heirs  ex- 
jfted,  and  were  at  an  age,  and  of  fufHoient  number  to  inherit.  In 
•which  may  be  obferved  the  wife  difpofition  of  Divine  Providence, 
to  put  it  into  the  hands  of  a  people  cnrfed  of  God,  fo  that  to  take 
it  from  them  at  anytime  could  have  no  appearance  of  any  injuftice 
in  it;  and  their  enjoying  it  fo  long  as  they  did  was  a  mercy  to 

them, 


FROM  THE  FLOOD  TO  ABRAHAM'S  CALL.  123 

*  all  nations  of  men ,  for  to  dwell  on  all  the  face  of  the 

*  earth,  and  hath  determined  the  times  before  appointed, 

*  and  the  hounds  of  their  habitations  ;  that  they   fhould 
«  feek  the  Lord  if  haply  they  might  feel  after  him,  and 
'  find  him.'  [A6ls  xvii.  26,  27.]     The  land  of  Canaan 
was  the  moft  conveniently  fituated   of  any  place  in  the 
world  for  the  purpofe  of  fpreading  the  light  of  the  gofpel 

thence 

them,  for  fo  long  they  had  a  reprieve.  NoV  here  was  an  early 
inftance  of  the  goodnefs  of  God  to  Ifrael,  that  he  fhould  make  fuch 
an  early  provifion  of  the  land  flowing  with  milk  and  honey  for 
them. — [GiLL  in  loc.] 

"  For  *  Children  of  Ifrael,'  the  Greek  tranflation  reads  '  Angels 
'  of  God ;'  fo  the  LXX  tranflatcd  this  place  purpofely,  left  the 
heathens  fhould  here  take  offence,  that  Ifrael  fhould  be  matched 
with  the  fevcnty  nations,  that  is,  with  all  the  people  of  the  world  : 
and  the  Jews  fuppofed,  there  were  feventy  angels,  rulers  of  the  fe 
venty  nations  ;  and  therefore  they  fay,  according  to  the  number 
of  the  angels  of  God,  whereby  they  mean  feventy.  Their  opinion 
is  to  be  feen  in  Rab.  Menachem  [on  Gen.  xlvi.l  where  he  faith, 

*  It  is  generally  a  rule  that  there  is  one  [degree  of  j  glory  above 

*  another,  and  they  that  are  beneath  are  a  fecret  fignification  of 
'  thofe  that  are  above  ;  and  the  feventy  fouls  [Gen.  xlvi.   27.] 

*  fignify   the  feventy  angels  that  are  round  about  the  throne  of 

*  [God's]  glory,  which  are  fet  over  the  nations.'     But  we  are 
warned  to  beware  how  we  intrude  ourfelves  into  the  things  which 
we  have  not  feen."      [Col.  ii.  18.] [AiNSWORTH  in  loc.] 

God  '  hath  made  of  one  blood  all  nations  of  men,  for  to  dwell 

*  upon  the  face  of  the  earth,   and  hath  determined, or  "  hrrth 

markedout  in  his  eternal  and  unerring  counfel,  the  times  fore-allotted 
\to  each~\  in  their  refpe&ive  order  ;  and  appointed  the  feveral  boun 
daries  of  their  different  habitations  :  all  things  in  the  difpofition  of 
his  providence  centering  in  this  one  great  end,   that  they  might 
be  excited  to  feek  after  the  Lord  their  maker,  if  pojfibly  amidft  all 
the  darknefs  which  their  own  degeneracy  and    prejudice    have 
brought  upon  their  minds,  they  might  feel  after  him  and  be  fo  happy 
as  to  Jind him  out,  in  the  knowledge  of  whom  their  fupreme  hap 
pinefs  confifts  ;  who  indeed,    though   he  be  fo  little  known,  is  not 
far  from  every  one  of  us  :  for  in  him    <we  perpetually   /ive,  find  an. 
moved  and  do  exift."      [DooDRiDGE  Fam.  Exp.  in  loc.] 

Now  if  we  fhould  allow  the  conje&ure  of  our  author,  that  Satan 
might  induce  fome  individuals  to  emigrate  to  the  dark  corners  of 
the  earth  (though  perhaps  this  were  better  referred  folely  to  the 
divine  Providence)  yet  mufl  we  admit  the  fuperior  wifdom,  pov.v; 
and  goodncfs  which  over-ruled  even  this  event  for  good  ;  and  will 
;n  the  end  'cover  the  earth  as  the  waters  do  the  fea.'  [N.  U.] 


124        HISTORY    OF    REDEMPTION. 

thence  among  the  nations  in  general.  In  the  times  im 
mediately  after  Chrift,  the  Roman  empire  included  moft 
of  the  known  world,  particularly  the  countries  round 
about  Jerufalem,  which  was  therefore  properly  fituated 
for  the  purpofe  of  diffufing  the  light  of  the  gofpel  among 
them  from  that  place.  The  devil  feeing  the  advantage  of 
this  fituation  of  the  nations  for  promoting  the  great  work 
of  redemption,  and  the  difadvantage  of  it  with  refpeft  to 
the  intereft  of  his  kingdom,  might  perhaps  lead  away  many 
into  the  remoteft  parts  of  the  world,  to  get  them  out  of  the 
way  of  the  gofpel.  Thus  fome  were  led  into  America; 
and  others  into  cold  northern  regions,  almoft  inacceffi- 
ble. 

7.  Another  thing  I  would  mention  in  this  period,  was 
God's  prelerving  the  true  religion  in  the  line  of  which 
Chrift  was  to  proceed,  when  the  world  in  general  apo- 
ftatized  to  idolatry,  and  the  church  was  in  imminent  dan 
ger  of  being  fwallowed  up  in  the  general  corruption.  Al 
though  God  had  lately  wrought  fo  wonderfully  for  the 
deliverance  of  his  church,  and  had  (hewed  fo  great  mercy 
towards  it,  as  for  its  fake  even  to  deftroy  all  the  reft  of  the 
world;  and  although  he  had  lately  renewed  and  eilablifhed 
his  covenant  of  grace  with  Noah  ar.d  his  fons  ;  yet  fo 
prone  is  the  corrupt  heart  of  man  to  depart  from  God. 
and  to  fink  into  the  depths  of  wickednefs;  and  fo  prone 
to  darknefs,  delufion,  and  error,  that  the  world  foon  aftet 
the  flood  fell  into  grois  idolatry  ;  fo  that  before  Abraham, 
the  diftemper  was  become  almoft  univerfal.  The  earth 
was  become  very  corrupt  at  the  time  of  the  building  of 
Babel  ;  and  even  God's  people  themfclves,  even  that  line 
of  which  Chrift  was  to  come,  were  corrupted  in  a  mea- 
fure  with  idolatry:  [Joih.  xxiv.  2.]  '  Your  fathers  dwelt 

*  on  the  other  fide  ot  the  llood  in  old  time,  even  Terah 

*  the  father  of  Abraham,  and  the  father  of  Nahor  ;   and 

*  they  ferved  other  gods.'     The  other  fide  of  the   flood 
means  beyond  the  river  Euphrates,  where  the  anceftors  o,f 
Abraham  lived. 

We  are  not  to  underftnnd  that  they  were  wholly  drawn 
off  to   idolatry,  to   forfake  the   true    God.      For  God   is 

faid 


FROM  ABRAHAM'S  CALL  TO  MOSES.       125 

faid  to  be  the  God  of  Terah  :  [Gen.  xxxi.  53.]  '  The 
«  God  of  Abraham,  and  the  God  of  Nahor,  the  God  of 
'  their  father,  judge  betwixt  us.'  (s)  But  they  only  par 
took  in  fome  meafure  of  the  general  and  almoft  univerfal 
corruption  of  the  times ;  as  Solpmon  was  in  a  meafure  in- 
fe6led  with  idolatrous  corruption  ;  and  as  the  children  of 
Ifrael  in  Egypt  are  faid  to  ferve  other  gods,  though  yet 
there  was  the  true  church  of  God  among  them  ;  and  as 
there  were  images  kept  for  a  confiderable  time  in  the  fa 
mily  of  Jacob  ;  the  corruption  being  brought  from  Padan- 
Aram,  whence  he  fetched  his  wives. 

This  was  the  fecond  time  that  the  church  was  almoft 
brought  to  nothing  by  the  corruption  and  general  defec 
tion  of  the  world  from  true  religion.  But  ftill  the  true 
religion  was  kept  up  in  the  family  from  which  Chrift 
was  to  proceed.  Which  is  another  inftance  of  God's 
remarkably  preferving  the  church  in  a  time  of  a  general 
deluge  of  wickednefs  ;  and  wherein,  although  the  god 
of  this  world  raged,  and  had  almoft  fwallowed  up  God's 
church,  yet  he  did  not  fuffer  the  gates  of  hell  to  prevail 
againft  it. 


§  III.   From  the  calling  of  ABRAHAM  to  MOSES. 

I  PROCEED  now  to  {how  how  the  work  of  re 
demption  was  carried  on  through  the  third  part  of  this 
period,  beginning  with  the  calling  of  Abraham,  and  extend 
ing  to  Mofes.  And, 

i.  It 


(s)  The  God  of  THEiR/tf/A?;-.]  Terah  was  their  father,  and 
lie  was  certainly  an  idolater,  as  appears  from  the  text  above  cited. 
So  it  is  commonly  fuppofed  that  the  true  God  was  not  here  in 
tended  ;  "  but  the  god  or  gods  of  Terah,  Nahor,  and  Abraham, 
\vormipped  whilft  idolaters,  and  Laban  ilill  continued  to  do, 
though  perhaps  not  in  fo  grofs  a  manner  as  fome  did."  £GiLi, 
in  loc.  See  alfo  Ainfw.  and  Poli.  Syn.~| 


ii6        HISTORY   OF   REDEMPTION. 

i .  It  pleafed  God  now  to  fepiirate  that  perfon  of  whom 
Chrift  was  to  come,  from  the  reft  of  the  world,  that  his 
church  might  be  upheld  in  his  family  and  pofterity  till 
that  time.  This  he  did  in  calling  Abraham  out  of  his 
own  country,  and  from  his  kindred,  to  go  into  a  diftant 
one,  that  God  fhould  ihow  him,  and  bringing  him  nrfr, 
out  of  Ur  of  the  Chaldees  to  Haran,  and  then  to  the  land 
of  Canaan.  (T) 

It 

(T)  A  learned  Jew,  now  living,  hath  obliged  the  world  with 
the  following  curious  fragment  of  Jewifh  traditions  from  the 
book  Medrafh  Berejbith,  which  we  infert  as  a  fpecimen  of  the  reft  ; 
and  cannot  but  coniider  the  grave  manner  in  which  he  introduces 
it,  as  an  awful  proof  that  the  children  of  Ifrael  have  yet  the  '  vail 
*  upon  their  hearts?  for  certainly  Mr.  LEVI  himfelf,  who  appears 
to  be  uncommonly  fhrewd,  would  have  highly  ridiculed  fo  abfurd 

a  legend,  had  it  originated  from  the  Chriftians. The  ftory  is 

this: 

"  Terach,  the  father  of  Abraham,  was  an  idolater,  and  like- 
wife  a  dealer  and  maker  of  idols.  It  chanced  one  time  that  Te- 
raeh  went  on  a  journey,  and  left  Abraham  to  take  care  of,  and 
difpofe  of  the  idols  during  his  abfence. 

"  When  any  man  came  to  purchafe  an  idol,  Abraham  afked  him 
his  age.  When  the  man  had  anfwered  him,  Abraham  replied, 
Can  it  be  poffible,  that  a  perfon  of  your  years  can  be  fo  ftupid  as 
worfhip  that  that  was  made  but  yefterday  !  The  man  being  quite 
overwhelmed  with  fharae,  hung  down  his  head,  and  departed.  In 
this  manner  he  ferved  feveral.  At  length  there  came  an  old  wo 
man,  with  a  meafure  of  fine  flour  in  her  hand,  which  (lie  told  him 
(he  had  brought  as  an  offering  to  all  the  idols.  Abraham  at  this 
was  exceedingly  wrath,  and  took  a  large  ftick,  and  broke  all  the 
idols  except  the  largell,  which  he  left  whole,  and  put  the  ftick  in 
his  hand. 

"  When  Terach  returned,  and  perceived  all  the  idols  broken,  he 
afked  Abraham  how  that  came  to  pafs  ?  Abraham  informed  him, 
that  there  came  an  old  woman  and  brought  an  offering  of  fine  flour 
to  the  idols ;  upon  which  they  immediately  fell  together  by  the 
ears  for  the  prize,  when  the  large  one  killed  them  all  with  the 
ftick  which  he  then  held  in  his  hand. 

"  Terach  feeling  the  full  force  of  the  fatire,  was  greatly  exaf- 
perated,  and  immediately  had  Abraham  before  Nimrod,  in  order 
to  have  him  punifhed  for  the  contempt  (hewn  to  his  gods. 

"  Nimrod  commanded  him  to  worfhip  the  fire  ;  but  Abraham 
anfwered  him,  that  it  would  be  more  proper  to  worfhip  the  water, 
which  extinguifhes  the  fire.  Why,  then,  fays  Nimrod,  worfhip 
the  water.  No,  fays  Abraham,  it  were  better  to  worfhip  the 

clouds 


FROM  ABRAHAM'S  CALL  TO  MOSES.       127 

It  was  before  obferved,  that  the  corruption  of  the  world 
with  idolatry  was  now  become  general  ;  mankind  were 
almoft  over-run  with  it :  God  therefore  faw  it  necefTary, 
in  order  to  uphold  true  religion,  that  there  fhould  be 
a  family  feparated  from  the  reft  of  the  world  ;  for  even 
Abraham's  own  country  and  kindred  had  moft  of  them 
fallen,  and,  without  fome  extraordinary  interpofition  of 
Providence,  in  all  likelihood,  in  a  generation  or  two  more, 
the  true  religion  would  have  been  extinct.  And  therefore 
God  faw  it  to  be  time  to  call  Abraham,  the  perfon  in 
whofe  family  he  intended  to  xiphoid  religion,  out  of  his 
own  country,  and  from  his  kindred,  to  a  far  diftant  coun 
try,  that  his  pofterity  might  there  remain  a  people  feparate 
from  all  the  reft  of  the  world  ;  fo  that  the  true  religion 
might  be  upheld  there,  while  all  mankind  befides  were 
fwallowed  up  in  heathenifm. 

S  The 

clouds  which  fuftain  the  water.  Nimrod  bid  him  worfliip  them  ; 
but  he  told  him  it  would  be  better  to  worfhip  the  wind  which  dlf- 
perfes  the  clouds.  Nimrod  then  bid  him  worfhip  the  wind.  Abra 
ham  anfwered,  it  would  be  preferable  to  worfhip  man,  who  was 
able  to  endure  the  wind.  Well,  fays  Nimrod,  I  fee  it  is  your  in 
tention  to  deride  me  ;  I  muft  therefore  tell  you  briefly,  that  I  wor 
fhip  nothing  but  the  fire,  and  if  thou  dofl  not  do  the  fame,  my 
intention  is  to  throw  you  therein  ;  and  then  I  fliall  fee,  whether 
the  God  you  worfhip  will  come  to  your  relief;  and  immediately 
had  him  thrown  into  the  fiery  furnace. 

In  the  interim,  they  queftioned  his  brother  Haran  concerning 
his  faith,  who  anfwered,  If  Abraham  fucceeds,  I  will  be  of  his, 
but  if  not,  of  Nimrod's.  Upon  which,  Nimrod  ordered  him  to 
be  immediately  thrown  into  the  furnace  likewife  ;  where  he  was 
prefently  confumcd,  but  Abraham  came  out  of  the  furnace  with 
out  receiving  the  leaft  injury. 

This  agrees  with  the  28th  verfe  of  the  eleventh  chapter  of  Ge- 
nefis. 

'  And  Haran  died  in  the  preferice  of  his  father  Terah,  in  the 
*  land  of  his  nativity,  in  the  fire  of  the  Chaldeans ;'  [we  read 
'  UR  of  the  Chaldeans,'  as  a  proper  name]  for  it  was  by  means  of 
the  accufation  which  Terah  exhibited  againft  Abraham,  that  Ha 
ran  differed  death  ;  fo  that  he  may  juftly  be  faid  to  have  died  in 
the  prefence  of  his  father.  Here  is  an  admirable  lefion  for  man 
kind  :  and  which  clearly  points  out  the  difference  between  thofe 
which  ferve  the  Lord  in  truth  and  fincerity,  and  thofe  which  are 
lukewarm,  and  eafily  turn  to  that  which  feerns  rnoit  profitable  in 
this  world.  This  tranfaftion,  the  author  of  Sbalfoeletb  Hakfalala 
fays,  happened  in  the  feventitth  year  of  Abraham.  [Heb. 


i2S        HISTORY    OF    REDEMPTION. 

The  land  of  Chaldees,  that  Abraham  was  called  to  go 
cut  of,  was  the  country  about  Babel ;  Babel  or  Baby 
lon,  was  the  chief  city  of  the  land  of  Chaldea.  Learned 
men  fuppofe  that  it  was  in  this  land  that  idolatry  rirft 
began;  that  Babel  and  Chaldea  were  the  original  and 
chief  feat  of  the  worfhip  of  idols,  whence  it  fpread  into 
other  nations,  (u)  And  therefore  the  land  of  Chaldeans, 

or 

(u)  IDOLATRY  BEGAN  in  Chaldea.~}  "  The  rife  of  idolatry 
after  the  flood  is  generally  attributed  by  learned  men  to  the  Ba 
bylonians  or  Chaldeans ;  and  what  confirms  this  opinion  is,  Ba 
bylon's  being  called  '  the  mother  of  harlots,'  [Rev.  xvii.  5.]  i.e. 
as  Mr.  Mede  explains  it,  the  iirft  parent  of  idols.  There  is  no 
doubt,  but  the  firil  introducers  of  it  were  bred  up  in  the  wor 
fhip  of  the  true  God,  agreeably  to  the  revelation  he  had  made  of 
his  will  to  mankind,  in  that  religion  which  was  profefled  by  the 
true  church  from  Adam  to  Mofes,  and  which  led  thofe  who  lived 
up  to  it  to  everlaiting  happinefs.  But  the  '  worfhipping  God  in 
*  Ipirit  and  in  truth,'  was  too  refined  a  principle,  a  religion  too 
angelical,  for  fiich  as  feem  to  have  been  more  delighted  with  the 
ritual  and  ceremonial,  than  with  the  fpiritual  and  more  effential 
part  of  it.  The  outward  and  vifible  obfervances,  in  the  then  true 
church,  feem  to  have  been  but  very  few,  and  thofe  orderly  and 
decent  ;  but,  it  may  be,  *Jiey  were  multiplied  before  idolatry  was 
brought  in,  as  it  is  certain  they  afterwards  were  by  the  intro 
ducers  of  it,  to  an  exceflive  degree  ;  and  from  being  too  mucli 
delighted  with  the  externals  of  religion,  they  were  infenfibly  led 
to  join  vifible  and  material  objects  of  worfhip  with  the  infinity  of 
God's  majefty,  which  ti  anfcended  the  capacity  of  their  natures  ; 
and  fo  gratified  their  fenfes  and  imaginations  with  a  vifible  objeft 
of  wormip.  And  then  being  naturally  invited  by  the  ferenity  of 
their  climate,  (the  weather  being  generally  fair,  and  the  air  clear, 
without  either  clouds  or  rain)  to  the  contemplation  of  the  hea 
venly  bodies,  which  they  were  forced  to  make  life  of  in  their 
geoponics,  [agriculture]  having  no  calender  by  which  to  know 
the  feafons,  they  were  foon  furpri/.ed  with  their  admirable  ftruc- 
ture,  beauty,  and  regular  motion  ;  and  obferving  what  influence 
thofe  celeftial  bodies  hnd,  and  what  benefits  were  communicated 
to  mankind  by  them,  from  being  ravifhed  into  an  admiration  of 
their  regularity  and  harmony  of  order,  they  concluded,  that 
God  made  ufe  of  them  as  his  mintflers,  and  that,  as  fuch, 
he  was  as  defirous  that  regard  fhould  be  paid  them,  as  earthly 
princes  are,  that  their  minitiers  fhould  be  reverenced  and 

elleemed.       Maimonidesy    who fixes   this    to    the    time 

of  Enos,  [See  above,  Note  (z)  p.  89.]  tells  us,  [In  Ha!acotb~\ 
that  *  in  his  days  the  fons  of  men  grievoufly  erred,  and  the  wife 
'  men  became  brutifH,  even  Enos  himfelf  being  in  their  number. 

«  Their 


FROM  ABRAHAM'S  CALL  TO  MOSES.       129 

or  the  country  of  Babylon,  is  in  fcripture  called  the  land 
of  graven  images:  [Jer.  1.  35,  38.]  '  A  fword  is  upon 

'  the 

'  Their  error  was  this,  that  God  having  created  the  ftars  and 
'  fpheres,  placed  them  on  high  to  govern  the  world,  and  beftow- 
1  ed  this  honour  upon  them,  that  they  fhould  be  his  minijhrs  and 
'  fubfervient  inftruments,  and  that  therefore  men  ought  to  praife, 

*  honour  and  worfhip  them :  this  being  the  pleafure  of  the  blef- 

*  fed  God,  that  men  mould  magnify  and  honour  thofe  whom 

*  himfelf  had  magnified  and  honoured,  as  a  king  would  have  his 

*  minifters  to  be  reverenced,  this  honour  redounding  to  himfelf.' 
From  worfhipping  them  as  God's  minifters,  they  were  foon  led  to 
confider  them  as  mediators  between  him  and  them;  '  For  being 

confcious  of  their  own  meannefs,  vilenefs,  and  impurity,  they 
could  not  conceive  how   it  was  pofiible  for  them  of  themfelves 
alone  to  have  any  accefs  to  the  All-Holy,  All-Glorious,  and  Su 
preme  Governor  of  all  Things — and  therefore  concluded,  that 
there  mult  be  a  mediator,  by  whofe  means  alone  they  could 
make  any   addrefs    unto  him.'      \_Prideaux,  vol.  i.  b.  3.]     But 
having  no  knowledge  of  the  true  Mediator  ;  it  may  be,  having  for 
got  what  had  been  revealed  to  Adam  concerning  him  .  .  .  they  had 
recourfe  to  mediators  of  their  own  chufing,  by  means  of  whom 
they   might  addrefs  themfelves  to  the   Supreme   God.     *  They 
'  thought  thefe  the  propereft  beings  to  become  the  mediators  be- 

*  tween    God  and  them.'     This,  probably,  might  be  their  opi 
nion  ;    though    I  make  no  doubt  but  that  idolatry  came  infenfi- 
bly  and  by  degrees,  and  that  they  who  firft  introduced  it,  did  not 
carry  the  impiety  to  the  height  it  afterwards  arrived  at ;  they  had 
no  fyftem  of  theology  that  was  either  well  put  together  or  well  un- 
derftood,  but  fuch  an  one  as  was  neither  the  work  of  a  wife  nor 
intelligent  people.     And  therefore  we  find,  that  as  they  worfhip- 
ped  the  heavenly  hoft  as  God's  minifters,  and  as  mediators  be 
tween  him  and  them,  fo  they  did  give  them  the  name  of  gods  ; 
[Wifdom  xiii.  2,3.]  '  Being  delighted  with  their  beauty,  they  took 

*  them  to  be  the  gods  which  govern  the  world  :'  foolifhly  con 
cluding  the  kind  influence  of  the  heavenly  bodies  to  be  the  infinite 

joodnefs  of  the  divine  nature.     Thus  Plato  [Apud  Eufeb.  Prsep. 

Ev.  1.  i.  c.  9.  &  1.  iii.  c.  2.]   affures  us  of  the  firft  inhabitants  of 

Greece,  that  they  had  no  other  gods  than  the  fun,  moon,  &c.  and 

Diodorus,  [Lib.  i.  c.  I.]  fpeaking  of  '  the  firft  generation  of  men,' 

who  were  fuppofed  to  be  Egyptians,  fays,  that  '  contemplating 

the  beauty  of  the  fuperior  world,  and  admiring  with  aftonifh- 

ment  the  frame  and  order  of  the  univerfe,  they  judged  that  there 

were  two  chief  goods  that  were  eternal,   that  is  to  fay,  the  fun 

*  and  the  moon,  the  firft  of  which  was  called  0/iris,  and  the  other 
/>&.' 

**  The  wormip  of  the  heavenly  bodies  was,  without  doubt,  the 
6rft  idolatry.     '  There  was  neither  good  nor  evil  demons  wor- 

S   2  *  (hipped 


130        HISTORY    OF    REDEMPTION. 

*  the  Chaldeans,  faith  the  Lord,  and  upon  the  inhabitants 
(  of  Bahylon,  and  upon  her  princes,    and  upon  her  wife 

'   men. 

<  fhipped  by  them,'  fays  Eufebius,  fpeaking  of  the  moft  ancient 
heathens.  [Praep.  Ev.  1.  i.  c.  9.]  .  .  .  Thus  we  find  Job,  who  is  the 
aiidentcfl  author  we  have,  [unlefs  it  may  be  the  Ixxxviiith  and 
Ixxxixth  Pfalms]  vindicating  himfelf  from  it ;  [Job  xxxi.  26,  27.3 

*  If  I  beheld,'  fays  he,  *  the  fun  when  it  mined,  or  the  moon 

*  walking  in  bright nefs,  and  my  heart  has  been  fecretly  enticed, 
'  or  my  mouth  has  kiffrd  my  hand,'  (which  was,  as  St.  Jerom  and 
Pliny  teH  us,  the  ancient  way  of  paying  worfliip  and  refpeft)  .  .  . 

*  I  mould  have  denied  the  God  that  is  above.'     And  hence  it  is 
that  the  Egyptians  when  they  came  to  corrupt  their  hiftory  with 
the  falfe  antiquity  they  affedted,  having  defied  the  heavenly  bo 
dies,  reprefented  them  as  having  reigned  in  their  country  before 

they  were  governed  by  heroes  and  kings There  are  a  great 

many  places  in  fcnpture  where  this  idolatry  is  mentioned  ;  I  mall 
take  notice  but  of  one  of  them,   [2.  Kings  xxiii.  5.]    where  the 
objects  of  this  worfliip  are  particularly  diflinguiflied,  '  They  that 

*  burnt  incenfe  to  theyw«,  and  to  the  moon,  and  to  \\\e  planets,  [or 
'  cancellations,  as  in  the  margin]    and  to  all  the  hoft  of  heaven. — 
[A.  YOUNG,  on  Idolatrous  Corruptions,  vol.  i.  p.  22 — 30.} 

It  is  highly  probable,  however,  that  in  different  countries,  and 
at  various  periods,  idolatry  originated  from  other  caufes.  So  in 
after  times,  mankind  "  having  a  falfe  notion  of  gratitude  for  fuch 
as  had  founded  commonwealths,  led  out  colonies,  rendered  them- 
felves  famous  by  their  aftions,  or  by  their  ufeful  inventions, 
gained  a  general  love  and  efteem  ;  they  proceeded  to  rank  them 
likewife  in  the  number  of  their  gods.  The  refpeft  which  was 
paid  them  while  alive,  followed  them  to  their  graves  ;  and  they 
were  no  fooner  interred,  than  an  extravagant  elteem  of  their  high 
qualities,  confpiring  with  the  people's  gratitude,  and  a  grofs 
ignorance  of  the  divine  nature,  effected  their  deification.  The 
Arabian  writers  [See  Dr.  PococP*  notes  on  his  fpecimen,  Hirt. 
Arab.  p.  94.  J  are  generally  agreed  that  this  was  the  original  of 
their  idolatry.  And  Diodonts  tells  us  of  the  Egyptians,  [L.  i. 
c.  i.]  that  bcfides  the  heavenly  gods,  they  fay  there  '  are  others 

*  that    are  terreftrial,    who  were  begotten  by  them,    and  were 

*  originally  mortal  men,  but  by  reafon  of  their  wifdom,  and  bene- 

*  licence  to  all  mankind,  have  obtained  immortality  :  of  which 

*  fome  have  been  kings  of  Egypt.'      7"W/y  [De  Nat.  Deor.]  and 
Pliny    [L.  ii.  c.  7.]    both   of  them  alhire  us,    that  this  was  the 
ancient  manner  of  rewarding  fuch  as  had  deferred  well.     And  it 
....  fuitcd   the  ambition   and  vanity  of  princes,  as  well  as  the 

intereft  of  fuhjects And  when  they  loll  their  children,  it 

was  fome  comfort  to  them  to  fee  them  ranked  in  the  number  of 
fheir  gods  ....  Thus,   [fays  the  book  of  Wifdom,  ch.  xiv.  15.] 
J  A  father  afflifted  with  untimclv  mourning,  when  lie  has  made 


FROM  ABRAHAM'S  CALL  TO  MOSES.       131 

'  men.— A  drought  is  upon  her  waters,  and  they  mall  be 

*  dried  up  ;  for  it  is  the  land  of  graven  images,  and  they  are 
'  mad  upon    their    idols.'     God  calls  Abraham  out  of  this 
idolatrous  country,  to  a  great  diftance  from  it.     And  when 
he   came   there,  he  gave   him  no  inheritance  in  it,  no  not 
fo  much   as  to  fet  his  foot  on  ;  but  he  remained  a  ftranger 
and  a  fojourner,  that  he  and  his  family  might  be  kept  fepa- 
rate  from  all  the  world,   (v) 

This 

*  an  image  of  his  child  foon   taken  away,  now  honoured  him  as 

*  a  god,  who  was  then  a  dead  man,  and  delivered   to   thofe  who 
'  were  under  him,  ceremonies  and  facrifices.' — f_Idol.  Cor.  vol.  i. 

P-  73—75-] 

"  Thefe  two  different  obje&s  of  idolatrous  worfhip,  the  hoft  of 
heaven,  and  their  dead  princes  and  heroes,  were  generally  con 
founded  together.  This  proceeded  from  their  giving  the  fouls  of 
the  great  perfonages  they  had  confecrated  and  made  their  fove- 
relgn  and  celeftial  gods,  the  fun,  moon,  and  ftarsfor  their  habita 
tion,  in  which  they  fuppofed  them  to  dwell,  as  in  fo  many  ftately 
palaces  or  temples.  The  believing  the  heavenly  bodies  to  have 
intelligent  and  rational  beings  prefiding  in  them,  diffipated,  as 
they  thought,  fome  abfurdities  attending  their  theology,  and 
made  it  more  reafonable  than  it  would  othcrvvife  have  been. 
Thus  jfamblictts,  [JSecl.  I.  c.  17.]  in  anfwer  to  thofe  who  objected 
to  the  divinity  of  the  fun,  moon,  &c.  becaufe  they  were  corporeal, 
fays  from  the  old  books  of  the  Egyptians,  that  they  worfhipped 
them  indeed  as  vifible  gods,  but  that  they  were  compounded  of 
foul  and  body,  and  to  be  eileemed  the  feats  of  fuch  celeftial  fpirits 
as  take  care  of  human  affairs.  And  the  philofophers,  Pythagoras, 
Plato,  &c.  who  travelled  into  the  eaft  in  fearch  of  knowledge, 
were  not  fo  abfurd  as  to  believe  that  the  holt  of  heaven  were  really 
and  abfolutely  gods."  [Idol.  Cor.  p.  107,  108.] 

We  might  here  add  the  origin  of  images  and  image  worfhip, 
but  left  we  mould  be  tedious,  will  referve  it  for  a  future  Note. 

(v)  Abraham  remained  a  STRANGER  and  a  SOJOURNER.]  So 
the  apoftle,  Heb.  xi.  13,  14.  And  on  this  paffage  our  author  has 
elfewhere  raifed  the  following  propofition  ;  "  This  life  ought  to  be 
fo  fpent  by  us,  as  to  be  only  a  journey  towards  heaven."  Here  our 
author  obferves  among  other  things,  "  That  we  ought  not  to  re/I  in 
the  'world  and  its  enjoyments,  but  Jbould  dejire  heaven.  This  our 
hearts  mould  be  chiefly  upon  and  engaged  about.  We  mould 
'  feek  firft  the  kingdom  of  God.'  He  that  is  on  a  journey,  fecks 
the  place  that  he  is  journeying  to.  We  ought  above  all  things  to 
defire  a  heavenly  happinefs :  to  go  to  heaven  and  there  be  with 
Gcd;  and  dwell  with  Jefus  Chrift.  If  we  are  furrouoded  with 

many 


j32        HISTORY    OF    REDEMPTION. 

This  was  a  new  thing  :  God  had  never  taken  fuch  a 
method  before.  His  church  had  not  in  this  manner  been 

feparated 

many  outward  enjoyments,  and  things  that  are  very  comfortable 
to  us ;  if  we  are  fettled  in  families,  and  have  thofe  good  friends 
and  relations  that  are  very  defirable :  if  we  have  companions 
whofe  fociety  is  delightful  to  us  :  if  we  have  children  that  are 
pleafant  and  hopeful,  and  in  whom  we  fee  many  promifmg  quali 
fications  :  if  we  live  by  good  neighbours  ;  have  much  of  the  re- 
fpeft  of  others  ;  have  a  good  name  ;  are  generally  beloved  where 
we  are  known :  and  have  comfortable  and  pleafant  accommoda 
tions  ;  yet  we  ought  not  to  take  our  reft  in  thefe  things.  We 
fhould  not  be  willing  to  have  thefe  thiugs  for  our  portion,  but 
fhould  feek  a  higher  happinefs  in  another  world.  We  mould  not 
merely  feek  fomething  elfe  in  addition  to  thefe  things ;  but  mould 
be  fo  far  from  reding  in  them,  that  we  mould  chufe  and  defire  to 
have  thefe  things  for  heaven  ;  to  go  to  God  and  Chrift  there. 
We  mould  not  be  willing  to  live  here  always,  if  we  could,  in  the 
fame  ftrength  and  vigour  of  body  and  mind  as  when  in  youth,  or 
in  the  midil  of  our  .days  j  and  always  enjoy  the  fame  pleafure,  and 
dear  friends,  and  other  earthly  comforts.  We  mould  chufe  and 
defire  to  leave  them  all  in  God's  due  time,  that  we  might  go  to 
heaven,  and  there  have  the  enjoyment  of  God.  We  ought  to 
poffefsthem,  enjoy  and  make  ufe  of  them,  with  no  other  view  or 
aim,  but  readily  to  quit  them,  whenever  we  are  called  to  it,  and 
to  change  them  for  heaven.  And  when  we  are  called  away  from 
them,  we  mould  go  cheerfully  and  willingly. 

"  He  that  is  going  a  journey,  is  not  wont  to  reft  in  what  he  meets 
•with  that  is  comfortable  and  pleafing  on  the  road.  If  he  paffes 
along  through  pleafant  places,  flowery  meadows,  or  mady  groves, 
he  does  not  take  up  his  content  in  thefe  things.  He  is  content 
only  to  take  a  tranfient  view  of  thefe  pleafant  objects  as  he  goes 
along.  He  is  not  enticed  by  thefe  fine  appearances  to  put  an  end 
to  his  journey,  and  leave  off  the  thought  of  proceeding.  No, 
but  his  journey's  end  is  in  his  mind;  that  is  the  great  thing  that 
he  aims  at.  So  if  he  meets  with  comfortable  and  pleafant  accom 
modations  on  the  road,  at  an  inn  ;  yet  he  does  not  reft  there  ;  he 
entertains  no  thoughts  of  fettling  there.  He  coniiders  that  thefe 
things  are  not  his  own,  and  that  he  is  but  a  ftranger  ;  that  that  is 
not  allotted  for  kis  home.  And  when  he  has  rcfrefhed  himfelf,  or 
tarried  but  for  a  night,  he  is  for  leaving  thefe  accommodations, 
and  going  forward,  and  getting  onward  towards  his  journey's  end. 
And  the  thoughts  of  coming  to  his  journey's  end  are  not  at 
all  grievous  to  him.  He  does  not  defire  to  be  travelling  always 
and  never  come  to  his  journey's  end  :  the  thoughts  of  that  would 
be  difcouraging  to  him.  But  it  is  pleafant  to  him  to  think  that 
i"o  much  of  the  way  is  gone,  that  he  is  now  nearer  home  ;  and  that 

he 


FROM  ABRAHAM'S  CALL  TO  MOSES.     i33 

feparated  from  the  reft  of  the  world  till  now  ;  hut  were 
wont  to  dwell  with  them,  without  any  bar  or  fence  to 
keep  them  feparate  ;  the  mifchievous  confequence  of 
which  had  been  found  repeatedly.  The  effe6t  before  the 
food  of  God's  people  living  intermingled  with  the  wicked 
world,  without  any  remarkable  wall  of  feparation,  was, 
that  the  fons  of  God  joined  in  marriage  with  others,  and 
thereby  foon  became  infe6led,  and  the  church  was  almoft 
brought  to  nothing.  The  method  that  God  then  took  was 
to  drown  the  wicked  world,  and  fave  the  church  in  the 
ark.  And  now  the  world,  before  Abraham  was  called,  was 
become  corrupt  again.  But  here  God  took  another  me 
thod.  He  did  not  deftroy  the  world,  and  fave  Abraham, 
and  his  wife,  and  Lot  in  an  ark  ;  but  he  calls  thefe  perfons 
to  go  and  live  feparate  from  the  reft. 

This  was  a  new  and  a  great  thing,  that  God  did  toward 
the  work  of  redemption.  It  was  about  the  middle  of  the 
fpace  of  time  between  the  fall  of  man  and  the  coming 
of  Chrift  ;  about  two  thoufand  years  before  his  incarna 
tion.  But  by  this  calling  of  Abraham,  the  anceftor  of 

Chrift, 

he  (hall  prefently  be  there  ;  and  the  toil  and  fatigue  of  his  journey 
will  be  over. 

"  So  mould  we  thus  defire  heaven  fo  much  more  than  the  com 
forts  and  enjoyments  of  this  life,  that  we  mould  long  to  change 
thefe  things  for  heaven.  We  fliould  wait  with  an  earneft  defire  for 
the  time,  when  we  fliall  arrive  at  our  journey's  end.  The  apoftle 
mentions  it  as  an  encouraging,  comfortable  confideration  to  Chrif- 
tians,  when  they  draw  nigh  their  happinefs.  *  Now  is  our  falva- 
*  tion  nearer  than  when  we  believed.'  [Rom.  xiii.  II.] 

"  Our  hearts  ought  to  be  loofe  to  thefe  things,  as  it  is  with  a 
man  that  is  on  a  journey.  However  comfortable  enjoyments  are, 
yet  we  ought  to  keep  our  hearts  fo  loofe  from  them,  as  cheerfully 
to  part  with  them  whenever  God  calls.  *  But  this  I  fay,  brethren, 
the  time  is  fhort,  it  remaineth,  that  both  they  that  have  wives, 
be  as  though  they  had  none  ;  and  they  that  weep,  as  though  they 
wept  not ;  and  they  that  rejoice,  as  though  they  rejoiced  not ; 
and  they  that  buy,  as  though  they  pofiefTed  not ;  and  they  that 
ufe  this  world,  as  not  abufmg  it ;  for  the  faflu'on  of  this  world 
pafTeth  away.'  [i.  Cor.  vii.  29,  30.] 
"  We  ought  to  look  upon  thefe  things,  as  only  lent  to  us  for  a 
little  while,  to  ferve  a  prefent  turn  ;  but  we  mould  fet  our  hearts 
on  heaven  as  our  inheritance  for  ever."  [Pref.  EDWARD'S  Pofth. 
Sermon,  p.  371.] 


i34        HISTORY    OF    REDEMPTION. 

Chrift,  a  foundation  was  laid  for  the  upholding  the  church 
in  the  world,  till  Chrift  Ihould  come.  For  the  world  hav 
ing  become  idolatrous,  there  was  a  neceffity  that  the  feed  of 
the  woman  mould  be  thus  feparated  from  the  idolatrous 
world  in  order  thereunto. 

It  was  alfo  needful  that  there  fhould  be  a  particular  na 
tion  feparated  from  the  reft  of  the  world,  to  receive  the 
types  and  prophecies  that  were  to  be  given  of  Chrift,  to 
prepare  the  way  for  his  coming  :  that  to  them  might  be 
committed  the  oracles  of  God  ;  that  by  them  the  hiftory 
of  God's  great  work  of  creation  and  providence  might 
be  preferved  ;  that  fo  Chrift  might  be  born  of  this  na 
tion  ;  and  from  hence  the  light  of  the  gofpel  fhine  forth 
to  the  reft  of  the  world.  Thefe  ends  could  not  well  be 
obtained,  if  God's  people,  through  all  thefe  two  thoufand 
years,  had  lived  intermixed  with  the  heathen  world.  So 
that  this  calling  of  Abraham  may  be  looked  upon  as  a  kind 
of  a  new  foundation  laid  for  the  vifible  church  of  God, 
in  a  more  diftindt  and  regular  flate,  to  he  built  on  this 

O 

foundation  from  henceforward,  till  Chrift  mould  actually 
come,  and  then  through  him  to  be  propagated  to  all  na 
tions.  So  that  Abraham  being  the  perfon  in  whom  this 
foundation  is  laid,  is  represented  in  fcripturc  as  though 
he  were  the  father  of  all  the  church,  the  father  of  all 
them  that  believe  ;  as  it  were  a  root  whence  the  viiiblc 
church  rofe  as  a  tree  diftinct  from  all  others  ;  of  which 
tree  Chrift  was  the  branch  of  righteoufnefs ;  and  from 
which,  after  Chrift  came,  the  natural  branches  were  bro 
ken  off,  and  the  Gentiles  were  grafted  in.  So  that  Abra 
ham  ftill  remains  (through  Chrift)  the  father  of  the 
church.  It  is  the  fame  tree  which  from  that  fmnll  be 
ginning  in  Abraham's  time,  has  in  thefe  days  of  the  gof- 
pd  fpread  its  branches  over  a  great  part  of  the  earth,  and 
will  fill  the  whole  in  due  time,  and  at  the  end  of  the 
world  be  tranfplanted  from  an  earthly  foil  into  the  Para- 
dife  of  God. 

2.  There  accompanied  this  a  more  particular  and  full 
revelation  and  confirmation  of  the  covenant  of  grace  than 
ever  before  had  been.     There   were  before  this  two  par 
ticular 


FROM  ABRAHAM'S  CALL  TO  MOSES.       135 

tlcular  and  folemn  editions  or  confirmations  of  this  co 
venant  ;  one  whereby  it  was  revealed  to  our  firft  parents, 
ibon  after  the  fall;  the  other  whereby  God  folemnly  re 
newed  the  fame  covenant  with  Noah  and  his  family  foon 
after  the  flood  ;  and  now  a  third,  at  the  calling  of  Abra 
ham,  which  being  much  nearer  the  time  of  the  coming  of 
Chrift  than  either  of  the  former,  it  was  much  more  full 
and  particular.  It  was  now  revealed,  not  only  that 
Chrift  fhould  come,  but  that  he  fhould  be  Abraham's  feed ; 
and  that  all  the  families  of  the  earth  fliould  be  blefled  in 
him.  God  repeatedly  promifed  this  to  Abraham.  Firft, 
when  he  firft  called  him,  [Gen.  xii.  2.]  '  And  I  will 
'  make  of  thee  a  great  nation,  and  I  will  blefs  thee,  and 

*  make   thy  name  great  :    and   thou  fhalt  be  a  blefling.' 
The  fame  promife   was  renewed  after  he  came  into  the 
land  of  Canaan,   [chap.  xiii.  14,  &c.]     Again  after  Abra 
ham  returned  from  the  flaughter  of  the  kings,   [chap.  xv. 
5,  6.]  And  a  fourth  time,  after  his  offering  tip  Ifaac,  [ch. 
xxii.  16,   17,   18.] 

In  this  renewal  of  the  covenant  of  grace  with  Abra 
ham,  feveral  particulars  concerning  it  were  revealed  more 
fully  than  before  ;  not  only  that  Chrift  was  to  be  of  Abra 
ham's  feed ;  but  alfo,  the  calling  of  the  Gentiles,  and  the 
bringing  all  nations  into  the  church,  that  all  the  families  of 
the  earth  might  be  blefled,  was  now  made  known.  And 
the  great  condition  of  the  covenant  of  grace,  which  is 
faith,  was  now  more  fully  revealed.  [Gen.  xv.  5,  6.] 

*  And  he  faid  unto  him,   So  iliall  thy  feed  be.     And  Abra- 

*  ham  believed  God,    and   it  was  counted  unto   him  for 

*  righteoufnefs.'     Which  is  much  taken  notice  of  in  the 
New  Teltament,    and  from  thence  Abraham  was  called 
'  the  father  of  them  that  believe.'   [Rorn.  iv.  2 — u.] 

And  as  there  was  now  a  farther  revelation  of  the  co 
venant  of  grace,  io  there  was  a  farther  confirmation  of 
it  by  feals  and  pledges,  than  ever  had  been  before ;  as, 
particularly,  God  did  now  inftitute  a  certain  facrament, 
to  be  a  (binding  feal  of  this  covenant  in  the  vifible  church, 
till  Chrift  fhould  come,  viz.  circumcition.  Circumci- 
fion  was  n  feal  of  this  covenant  of  grace,  as  appears  by 

1*  its 


136          HISTORY    OF    REDEMPTION. 

its  rirft  inftitution,  in  the  xviith  chapter  of  Geneiis.    (w) 
It  there  appears  to  be  a  feal  of  that  covenant  by  which 

God 

(w)  GOD  NOW  \nJKtvted  circumc\fion.~\  "  This  was  the  firft 
inftitution  of  circumcilion,  and  it  was  an  inftitution  of  God,  and 
not  of  man.  Indeed  Herodotus  fays,  that  '  the  Colchi,  Egyptians 
c  and  Ethiopians  only  of  all  men  circumcifed  from  the  beginning  ; 
'  and  the  Phoenicians  and  Syrians,  which  are  in  Paleftine,  learnt  it 
'  of  the  Egyptians,  as  they  themfelves  confefs.'  So  Diodorus  Si- 
culus  fpcaks  of  circumcilion  as  an  Egyptian  rite,  and  fays  there  are 
fome  who  make  the  nation  of  the  Colchi,  and  of  the  Jews,  to 
come  from  the  Egyptians  ;  hence  he  obferves,  that  with  thefe  na 
tions  there  is  an  ancient  tradition  to  circumcife  their  new-born  in 
fants,  which  rite  was  derived  from  the  Egyptians:  but  as  the  ori 
ginal  of  the  Jewifli  nation  is  miftaken,  fo  likevvife  the  original  of 
this  rite.  And  they  may  as  well  be  thought  to  be  miftaken  in  the 
one  as  in  the  other.  Thofe  in  Paleftine  that  were  circumcifed  were 
the  Jews  only,  as  Jofephus  obferves ;  but  they  did  not  learn  this 
rite  from  the  Egyptians,  nor  do  they  ever  confefe  it,  but  on  the 
contrary  fuggeft,  that  the  Egyptians  learnt  it  from  them  in  the 
times  of  Jofeph  ;  for  their  principal  lexicographer  fays,  the  Egyp 
tians  were  circumciled  in  the  times  of  Jofeph,  and  when  Jofeph 
died  they  drew  over  the  foreikin  of  the  fleih.  The  Colchi  indeed, 
who  were  a  colony  of  the  Egyptians,  might  learn  it  from  them ; 
And  fo  the  Ethiopians,  who  were  their  neighbours  likewife,  and 
agreed  with  them  in  many  things.  Artapamis,  an  heathen  writer, 
fays  indeed,  that  the  Ethiopians,  though  enemies,  had  fuch  a  re 
gard  for  Mofes,  that  they  learned  from  him  the  rite  of  circumci- 
lion  ;  and  not  only  they,  but  all  the  priefts,  that  is,  in  Egypt ;  and 
indeed  the  Egyptian  pritfts  only,  and  not  the  people,  were  cir 
cumcifed.  It  is  not  very  difficult  to  account  for  it,  how  other  na 
tions  befides  the  Jews  fhould  receive  circumcifion,  which  was  firft 
enjoined  Abraham  and  his  feed  ;  the  Ifhmaelites  had  it  from  Ifa- 
mael  the  Son  of  Abraham  ;  from  them  the  old  Arabs  ;  from  the 
Arabs,  the  Saracens;  and  from  the  Saracens,  the  Turks  to  this 
day  :  other  Arabian  nations,  as  the  Midianites,  and  others,  had  it 
from  the  fons  of  Abraham  by  Keturah  ;  and  perhaps  the  Egyp 
tians  and  Ethiopians  from  them,  if  the  former  had  it  not  from  the 
Ifraelites';  and  the  Edomites  had  it  from  Edom  or  Efau,  the  fon 
of  Ifaac,  the  fon  of  Abraham;  fo  that  all  originally  had  it  from 
Abraham,  and  he  by  a  divine  command.  It  is  not  fo  much  to  be 
wondered  at,  that  Herodotus  and  Diodorus  Siculus,  men  either 
impcfed  upon  by  the  Egyptian  priefts,  as  the  former,  or  wrote  in 
favour  of  that  nation,  as  the  latter,  and  wholly  ignorant  of  divine 
revelation,  fnould  afiert  what  they  have  done;  but  that  ChritHnn 
writers,  who  have  the  advantage  of  divine  revelation,  and  have 
read  the  hiftory  of  the  Bible,  fuch  as  Marfoam,  Spencer,  and  Lr. 
Cltrct  fhould  incline  to  the  fame  fentiment,  is  amazing  ;  and  efpe- 

cially 


FROM  ABRAHAM'S  CALL  TO  MOSES.       137 

God  promifed  to  make  Abraham  a  father  of  many  na 
tions,  compare  the  ^th  with  the  9th  and  ioth  verfes. 
And  we  are  exprefsly  taught,  thr;t  it  was  a  feal  of  the 
righteoufnefs  of  faith,  [Rom  iv.  u.]  Speaking  of  Abra 
ham,  the  apoflle  fays,  '  He  received  the  fign  of  circum- 
*  cifiori,  a  feal  of  the  righteoufnefs  of  faith.'  And  this 
facrament  chiefly  diftinguilhed  Abraham's  feed  from  the 
world,  and  kept  up  a  feparation  between  them  more  than 
any  other  particular  obfervance  whatever. 

And  befides  this,  there  were  other  occafional  feals,  and 
confirmations,  that  Abraham  had  of  this  covenant;  as, 
particularly,  (i.)  God  gave  Abraham  a  remarkable  pledge 
of  the  fulfilment  of  the  promife  he  had  made  him,  in  his 
victory  over  Chedorlaomer  and  the  kings  that  were  with 
him.  Chedorlaomer  feems  to  have  reigned  over  a  great 
part  of  the  world  at  that  day:  and  though  he  had  his 
feat  at  Elam,  which  was  not  much  if  any  thing  fhort  of 
a  thoufand  miles  from  the  land  of  Canaan,  yet  he  ex 
tended  his  empire  fo  as  to  reign  over  many  parts  of  that 
land,  as  appears  by  chap.  xiv.  4—7.  It  is  fuppofed  by 
learned  men,  that  he  was  a  king  of  the  Affyrian  empire, 
which  had  been  begun  by  Nimrod  at  Babel.*  And  as  it 
was  the  honour  of  kings  in  thofe  days  to  build  new  cites 
to  be  made  the  feats  ot  empire,  [Gen.  x.  10 — 12.]  fo  it 
is  conjectured,  that  he  had  built  him  a  city  in  Elam,  and 
made  that  his  feat;  and  that  the  other  kings,  who  came 
with  him,  were  his  deputies  in  the  feveral  cities  and  coun 
tries  where  they  reigned.  But  yet  as  mighty  an  empire  as 

T2  he 

cially  when  our  bleffed  Lord  has  exprefsly  faid,  that  circumcifion 
is  of  the  fathers,  [John  vii.  22. J  Abraham,  Ifaac,  and  Jacob;  firlt 
given  to  them,  and  praclifed  by  them.  Even  Theodotus,  an  hea 
then  writer,  agrees  with  this  facred  teilimony  of  Mofes,  when 
fpeaking  of  the  circumcifion  of  Shechem,  in  the  times  of  Jacob, 
he  traces  this  rite  to  its  original,  and  obirerves,  that  when  Abraham 
was  brought  out  of  his  own  country,  he  was  ordered  from  heaven 
to  circumcife  every  man  in  his  houfc.  It  may  indeed  feem  ftrange 
how  it  fliould  obtain  in  the  iflands  of  the  Well  Indies,  as  in  Juca- 
tana,  San&a  Crux,  and  others,  where  the  Spaniards  found  in  the 
beginning  of  the  fixteenth  century  thofe  ifles  inhabited  by  idolaters, 
*vho  were  circumcifed."  [GiLL  on  Gen.  xvii.  10.] 
*  See  Skuciford1!  Connex.  vol.  ii.  b,  6. 


138        HISTORY   OF   REDEMPTION. 

he  had,  and  as  great  an  army  as  he  now  came  with,  AbraT 
ham,  only  with  his  trained  fervants  that  were  born  in  his 
own  houfe,  conquered  and  fubdued  them  all.  This  vic 
tory  he  received  of  God  as  a  pledge  of  the  vidtory  that 
Chrift,  his  feed,  fhould  obtain  over  the  nations  of  the  earth, 
whereby  he  fhould  poffefs  the  gates  of  his  enemies.  It  is 
plainly  fpoken  of  as  fuch  in  the  xlift  Ifaiah.  In  that 
chapter  is  foretold  the  future  glorious  victory  the  church 
fhall  obtain  over  the  nations  of  the  world  ;  as  you  may 
fee  in  verfes  i,  10,  15,  &c.  But  in  verfes  2,  and  3, 
this  victory  of  Abraham  is  fpoken  of  as  a  pledge  and 
earned  of  the  victory  of  the  church.  '  Who  raifed 
'  up  the  righteous  man  from  the  eaft,  called  him  to  his 
*  foot,  gave  the  nations  before  him,  and  made  him  rule 
<  over  kings  r  He  gave  them  as  the  dull  to  the  fword,  and 
e  as  driven  ftubble  to  his  bow.  He  purfued  them,  and 
'  palTed  fafely ;  even  by  the  way  that  he  had  not  gone 
'  with  his  feet.'  (x) 

(2.)  Another  remarkable  confirmation  Abraham  re 
ceived  of  the  covenant  of  grace,  was  when  he  returned 
from  the  {laughter  of  the  kings;  when  Melchifedec  the 
king  of  Salem,  the  prieft  of  the  moft  high  God,  that 
great  type  of  Chrift,  met  him,  and  blefled  him,  and 
brought  forth  bread  and  wine.  (Y)  The  bread  and  wine 

ligni- 

(x)  The  righteous  man  from  the  EAST.]  Some  explain  this  of 
Abraham,  others  of  Cyrus  ;  "  I  rather  think  (fays  an  eminent  pre 
late)  that  the  former  is  meant,  becaufe  the  character  of  the  righ 
teous  man  ....  agrees  better  with  Abraham  than  with  Cyrus, 
Befides,  immediately  after  the  defcription  of  the  fuccefs  given  by 
God  to  Abraham  and  his  pofterity,  (who,  I  prefume,  arc  to  be 
taken  into  the  account)  the  idolaters  are  introduced,  as  greatly 
alarmed  at  this  event.  Abraham  was  called  out  of  the  ealt;  and 
his  poilerity  were  introduced  into  the  land  of  Canaan,  in  order  to 
dcllroy  the  idolaters  of  that  country;  and  they  were  eftablifhed 
there  on  purpofe  to  ftaud  as  a  barrier  again  ft  idolatry  then  prevail 
ing,  and  threatening  to  over-run  the  whole  face  of  the  earth.  Cy- 
rus,  though  not  properly  an  idolater,  or  worfhipper  of  images, 
yet  had  nothing  in  his  character  to  caufe  fuch  an  aJarm  among  the 
idolaters,"  ver.  5 — 7. [I'JP-  LOWTM  on  ver.  2.~] 

(Y)  MELCHISEDF.C,  prieft  of  the  mofl  high  God.']  Many  and 
opposite  have  been  the  opinions,  both  of  Jev.ifh  and  Chriftian 

writcrsi 


FROM  ABRAHAM'S  CALL  TO  MOSES.       139 

fignifieth  the  fame  bleffings  of  the  covenant  of  grace,   tlm 
the  bread  and  wine  does  in   the  facranient  of  the   Lord's 

fupper. 

writers,  on  this  extraordinary  character  ;  but  we  fhall  only  recite 
the  three  principal : 

1.  Moil  of  the  Jews,  and  many  very  learned  Chriflians,  unclerr 
ftand  it  of  SHEM,  who  it  fliould  feem  by  the  facred  chronology, 
was  ftill  living. — But  to  this  it  has  been  replied,  that  Melchifedec 
was  not  of  that  family,  '  His  defcent  is  not  counted  from  them;' 
[Heb.  vii.  6.] — nor  could  Shem  be  faid  to  be  '  without  father  and 
'  mother,'  [Heb.  vii.  3.]  when  we  have  his  genealogy  from  Adam 
— nor  could  Lev!  be  faid  with  any  more  propriety  to  pay  tithes  in 
Abraham,  than  to  receive  them  in  Shem,  fince  he  was  as  truly  in 
the  loins  of  Shem,  as  in  thofe  of  Abraham — not  to  fay,  that  Abra 
ham  could  hardly  be  faid  to  fojourn  there,  '  as  in  a  ftrange  coun- 
*  try,'  if  his  anceftor  Shem  were  king  of  it. 

2.  Many  expoutors,  to  avoid  thefe  difficulties,  have  fuppofed 
that  Melchifedec  and  Chrift  were  the  fame  perfon,  and  that  this 
appearance  mail  be  accounted  for  in  the  fame  manner  as  feveral 
others  under  the  Old  Teftament. But  the  apoftle  feems  evi 
dently  to  diftinguifh  the  perfons,  in  making  the  former  a  type  of 
the  latter,  [Heb.  vii.  throughout^]   and  in  averting  [ver.  6.J   that 
Chrift  was  a  prieft  '  after  the  order  of  Melchifedec.' 

3.  We  therefore  think  it  fafeft,  with  our  author,  and  many  other 
very  refpeftable  divines,  to  underlland  the  paflage  literally,  of  3. 
great  prince,  perhaps  a  defcendant   of  Canaan,  who  reigned  in 
Salem,   [not  Jerufalem,  as  fome  think,  but  rather  a  town  in  the 
neighbourhood  of  Sodom,  perhaps  the   fame  called  Shalein,  in 
Gen.  xxxiii.  18. — See  GILL  on  Gen.  xiv.  18.]  and  who  was  both 
a  king  and  prieft,  as  was  not  unufual  under  the  patriarchal  difpen- 
fation  ;  and  yet  more  diftinguifhed  by  his  piety  than  his  rank. 

'  Now'  faith  the  apollle,  [Heb.  vii.  i — 5.]  '  ccnfidet  how  great 
this  man  was,' — '  for  this  Melchifedec  [wasj  king  of  Salem, 
[and]  prieft  of  the  mofl  high  God  .  .  .  Without  father,  without 
mother,  without  defcent,  having  neither  beginning  of  days  nor 
end  of  life,  but  made  like  unto  the  Son  of  God,  [who]  abideth 
a  prieft  for  ever  ;'  i.  e.  "  Of  whofe  father,  mother,  or  pedigree, 
there  is  no  mention  ....  (which  notes  him  to  be  no  prieft  by  de 
fcent,  as  the  Levitical  priefts  were,  and  accordingly  their  gcneaolo- 
gies  were  preferved  exactly)  as  neither  of  his  birth  nor  death  .  .  . 
and  fo  ftands  in  the  ftory  as  a  kind  of  immortal  prieft  without  anv 
fucceffor  .  .  .  (perhaps  the  lull  prieft  of  the  true  God  in  Phoenicia) 
this  Melchifedec,  I  fay,  was  in  all  this  an  emblem  of  Chrift  .... 
the  King  of  Righteoufnefs,  and  Prince  of  Peace."  -  [HAMMOND 
in  loc.  See  alfo  Doddridge.} 

The  fact  feems  to  be,  that  Melchifedec  is  in  the  hiftory  intro 
duced  in  fo  abrupt  and  auguft  a  manner,  that  he  might  be  the 
more  fuitable  type,  and  in  many  refpefts  prefigure  our  Lord  jefus 

Chrift, 


140        HISTORY    OF   REDEMPTION. 

fupper.  So  that  as  Abraham  had  a  leal  of  the  covenant  in 
circumcifion  that  was  equivalent  to  baptifm,  fo  now  he 
had  a  feal  of  it  equivalent  to  the  Lord's  fupper.  And  Mel- 
chifedec's  coming  to  meet  him  with  fuch  a  feal  of  the  co 
venant  of  grace,  on  the  ocean" on  of  this  victory,  evinces 
that  it  was  a  pledge  of  God's  fulfilment  of  the  fame  cove 
nant  ;  for  that  is  the  mercy  which  Melchifedec  takes  notice 
of.  [Gen.  xiv.  19,  20.] 

(3.)  Another  was,  the  vifion  that  he  had  in  the  deep 
flcep  that  fell  upon  Abraham,  of  the  fmoaking  furnace  and 
burning  lamp,  that  paffed  between  the  parts  of  the  facri- 
fice,  [Gen.  xv.]  (z)  That  facrifice,  as  all  facrifices  do, 

fjgni- 

Chrift,  of  whom  thefe  things  were  true,  in  a  fenfe  far  more  grand 
and  important. — Infinite  Redeemer  !  How  numberlefs  are  the  rays 
of  glory  that  form  thy  mediatorial  crown  !  How  are  all  the  excel 
lencies  of  the  moil  iiluftrious  characters  blended  to  fhadow  thy 
fuperior  dignity.1  £U.  S.J 

(z)    The  VISION   of  the  Jmoaking  furnace. ~\      "  The  order  and 
form  of  Abram's  facrifice  dcfcribed  in  the  ninth  and  tenth  verfes 
is  a  full  illuftration  of  the  meaning  of  the  words  ;  '  And  he  faid 
unto  him,  Take  me  a  heifer  of  three  years  old,  and  a  {he  goaf. 
of  three  years  old,  and  a  ram  of  three  years  old,  and  a  turtle 
dove  and  a  young  pigeon.     And  he  took  unto  him  all  thefe,  and 
divided  them  in  the  midtt,  and  laid  each  piece  one  againft  ano 
ther  :  but  the  birds  divided  he  not.'     And  '  the  Lord  made  a 
covenant,'  /'.  e.  he  cut  alunder  or  divided  a  purifying  victim.    [See 
Note  (o)  p.  log.J   Abram  according  to  God's  command  took  an 
heifer,  a  fhe  goat,  and  a  ram,  each  of  three  years  old,  flew  them  ; 
divided  each  into  equal  parts  ;  placed  the  feparated  limbs  oppofite 
to  each  other,  leaving  a  paffage  between  ;  paffed  between  the  parts 
liimfelf,  according  to  the  cufto.m  of  the  facrifice  ;  and  when  the 
fun  was  down,  that  the  appearance  might  be  more  viiible  and  ftrik- 
ing,  the  JJoechinah,  or  viiible  taken  of  God's  prefence,  palled  alfo 
between  the  divided  limbs  of  the  victims,  as  a  fmoaking  furnace, 
and  a  burning  lamp  ;  the  final  ratification  of  this  new  treaty  be 
tween  God  and  Abram  ;  whereby  God  gracioufly  became  bound 
to  give  Abram  a  fon  of  his  own  bowels,  who  mould  become  the 
father  of  a  great  nation,  and  the  progenitor,  after  the  flefh,  of  the 
great  Saviour  and  deliverer  of  the  human  race;  and  Abram  on  his 
part  bound  himfelf  to  a  firm  reliance  upon  all  God's  promifes,  and 
cheerful  obedience  to  all  his  commands.     Such  were  the  awful 
folemnities  of  this   important  tranfaclion.  ....  They  were  evi 
dently  of  divine  inllitution,  for  God  honoured  them  with  his  pre 
fence, 


FROM  ABRAHAM'S  CALL  TO  MOSES.       141 

fignified  the  facrifice  of  Chrift.  The  fmoaking  furnace 
that  paffed  through  the  midft  of  that  facrifice  fignified 

the 

fence,  approbation,  and  acceptance :  they  apparently  had  been 
long  in  ufe  before  this  period,  for  Abram,  without  any  particular 
inftruftion,  prepares  and  performs  the  facrifice  ;  and  they  certainly 
continued  long  in  the  church  of  God  after  this  :  for  we  find  the 
practice  as  far  down  as  the  times  of  Jeremiah,  that  is,  about  the 
period  of  the  diffolution  of  the  Jewifh  monarchy.  The  paflage 
Itrikingly  illuftrates  and  fupports  the  hiftory  of  Abram's  cove 
nant  and  facrifice [Jer-  xxxiv.  18 — 20.]  '  And 

*  I  will  give  the  men  that  have  tranfgreffed  my  covenant,  which 

*  have  not  performed  the  words  of  the  covenant  which  they  had 
4  made  before  me,  when  they  cut  the  calf  in  twain,  and  paffed  be- 

*  tween  the  parts  thereof,  the  princes  of  Judah,  and  the  princes  of 

*  Jerufalem,  the  eunuchs,  and  the  priefts,  and  all  the  people  of 
4  the  land,  which  paffeth  between  the  parts  of  the  calf ;  I  will  even 
4  give  them  into  the  hand  of  their  enemies,  and  into  the  hand  of 
4  them  that  feek  their  life  ;  and  their  dead  bodies  fhall  be  for  meat 
4  unto  the  fowls  of  the  heaven,  and  the  beafts  of  the  earth.'     Now 
the  expreffions  here  employed,  of  4  polluting  God's  name,  tranf- 
4  grefiing  his  covenant,  and  not  performing  it,'  [fee  the  preceding 
context,]  and  the  threatened  punifhment  of  this  violation,  '  their 
4  dead  bodies  fhall  be  for  meat  unto  the  fowls  of  the  heaven,  and 
4  to  the  beafts  of  the  earth,'  explain  to  us  in  fome  meafure,  the 
meaning  of  thofe  folemn  ceremonies  with   which  covenants  were 
executed.     And  here  furely  it  is  not  unlawful  to  employ  the  lights 
which  are  thrown  on  this  fubjeft,  by  the  practice  of  the  Gentile 
nations,  and  the  writings  of  profane  authors.     From  them   we 
learn,  that  on  fuch  occafions  the  cuftom  was,  that  the  contracting 
party  or  parties,  having  paffed  between  the  divided  limbs  of  the 
facrifice,  and  expreffed  their  full  affent  to  the  ftipulated  terms  of 
the  agreement  or  covenant,  in  folemn  words,  pronounced  with  an 
audible  voice,  imprecated  upon  themfelves  a  bitter  curfe,  if  they 
ever  fhould  break  it.     4  As  I  ftrike  down  this  heifer,  or  ram,  fo 
4  may  God  ftrike  me  with  death,  if  I  tranfgrefs  nay  word  and  oath.' 
4  As  the  limbs  of  this  animal  are  divided  afunder,  fo  may  my  body 
4  be  torn  in  pieces,  if  I  prove  perfidious.'     To  give  one  inftance 
of  many,  from  the  two  nations  alluded  to.     The  Greeks  and  the 
Trojans,  according  to  Homer,  having  agreed  to  determine  the 
•great  quarrel  between  them,  by  the  iffue  of  a  fingle  combat  be 
tween  the  two  rivals,  Menelaus  and  Paris,  the  terms  being  folemnly 
adjufted   and  confented  to   on  both  fides,  the  ratification   of  the 
covenant  is  thus  defcribcd,  [Iliad,  lib.  iii.    268.]   4  The  Grecian 
4  prince  drew  the  facred  knife,  cut  off  a  lock  of  wool  from  each  of 
4  the  heads  of  the  devoted  lambs,  which  being  diftiibuted  among 
4  the  princes  of  the  contending  parties,  he  thus,  with  hands  lifted 

*  and  in  a  loud  voice  prayed, 


i42        HISTORY  OF   REDEMPTION. 

the  fufferings  ofChrift;  but  the  burning  lamp  that  fol 
lowed,  which  ilione  with  a  clear  bright  light,  figniries  the 

glory 

'  O  firft  and  greateft  Pow'r !   whom  all  obey, 

*  Who  high  on  Ida's  holy  mountain  f\vay, 

'  Eternal  Jove  !   and  you  bright  orb  that  roll 

*  From  ealt  to  weft,  and  view  from  pole  to  pole  ; 

*  Thou  mother  earth  !   and  all  yc  living  floods  ! 
'  Infernal  furies,  and  Tartarean  gods, 

*  Who  rule  the  dead,  and  horrid  woes  prepare 
'  For  perjur'd  kings,  and  all  who  falfely  fvvear  ! 

*  Hear  and  be  witnefs.     If, [POPE.] 

"  Then,  having  repeated  the  words  of  it  [the  covenant]  in  tht 
audience  of  all,  he  cleft  afunder  the  heads  of  the  confecrated  lamb&, 
placed  their  palpitating  limbs  oppofite  to  each  other  on  the  ground, 
poured  facred  wine  upon  them,  and  again  prayed,  or  rather  im 
precated  : 

'  Hear,  mighty  Jove  !   and  hear,  ye  gods  on  high  ! 
'  And  may  their  blood,  who  firft  the  league  confound, 

*  Shed  like  this  wine,  diftain  the  thhfty  ground  : 
'  May  all  their  conforts  ferve  promifcuous  luft, 

*  And  all  their  race  be  Scattered  as  the  duft  !'          [Pc-PE.] 

"  Thus  when  it  was  agreed  to  fettle  the  conteft  for  empire  bc^ 
tween  Rome  and  Alba  by  the  combat  of  three  youths,  brothers, 
on  either  fide  ;  after  the  interpofition  of  ceremonies  (imilar  to  thole 
which  have  been  defcribed,  the  Roman  pried  who  prefided,  ad- 
drciTed  a  prayer  to  heaven  to  this  effect  ;  '  Hear,  Father  Jupiter, 
hear,  Prince  of  Alba,   and  ye  whole  Alban   nation.     Whatever 
has  been  read  from  that  waxen  tablet,  from  firil  to  laft,  according 
to  the  plain  meaning  of  the  words,  without  any  rcfervation  what 
ever,  the  Roman  people  engage  to  ftand  to,  and  will  not  be  the 
firit  to  violate.      If  with  a  fraudulent  intention,  and  by  an  adi  of 
the  ftate,  they  {hall  firit  tranfgrefs,  that  very  day,  O  Jupiter,  itrike 
the  Roman  people,  as  I  to-day  (hall  Itrike  this  hog,  and  fo  much 
the  more  heavily,  as  you  are  more  mighty  and  more  powerful 
than  me.'    And  having  thus  fpoken,  with  a  (harp  flint,  hedafhed 
out  the  brains  of  the  animal. 

*'  Thus  in  the  three  moil  illuftrious  nations  that  ever  exifted,  we 
find  the  origin  of  their  greatnefs,  in  fimilar  ceremonies  ;  empire 
founded  in  religion,  and  good  faith  fecured  by  the  fan&ion  of  fo- 
lemn  facred  rites.  And  is  it  not  pleating  to  find  the  living  and 
true  God,  as  in  refpect  of  majefty  and  dignity,  Ib  in  priority  of 
time,  taking  the  lead  in  all  that  is  great  and  venerable  among  men  ? 
We  find  Mofcs,  the  prince  of  facred  writers,  defcribing  a  religious 
facrifice,  performed  by  Abram  one  thoufand  nine  hundred  and 
thirteen  years  before  Chritt,  which  the  prince  of  heathen  poets  fo 
exactly  dcfcribes  a^  the  practice  of  his  own  country  upwards  of 

one 


FROM  ABRAHAM'S  CALL  TO  MOSES.       143 

glory  that  followed  Chrift's  fufferings,  and  was  procured 
by  them. 

(4.)  Another  pledge  that  God  gave  Abraham  of  the  ful 
filment  of  the  covenant  of  grace,  was  his  gift  of  that  child 
of  whom  Chrift  was  to  come,  in  his  old  age.  This  is 
Ipoken  of  as  fuch  in  fcripture  ;  Heb.  xi.  11,  12-  and  alfo 
Rom.  iv  18,  &c. 

(5.)  Again,  in  his  delivering  Ifaac,  after  he  was  laid 
upon  the  wood  of  the  facrifice  to  be  flain,  (A)  God  gave 

Abraham 

one  thoufand  years  later  :  and  which  the  great  Roman  hiftorian 
relates  as  in  ufe  among  his  countrymen,  in  the  time  of  Tullus 
Hoftilius,  the  third  king  of  Rome,  before  Chrift  about  fix  hun 
dred  and  fixty-eight  years."  [HUNTER'S  Sac.  Biogr.  vol.  i.  lee. 
xiii.] 

(A)  Ifaac  laid  upon  the  wood  .  .  .  .  to  IE  SLAIN.]  "Abraham 
(fays  Mr.  HERVEY)  was  an  eminent  and  diilinguifhed  fervant  of 
the  Moil  High  God.  Favoured  with  peculiar  manifestations  of 
the  divine  will,  and  dignified  with  the  honourable  title  of  his 
Maker's  friend.  Yet  even  this  man  is  harraiTed  with  a  long  fuc- 
ceffion  of  troubles  ;  and,  which  was  reckoned  in  thofe  ages  the  moil 
deplorable  calamity,  goes  childlefs.  Long  he  waits,  worshipping 
God  with  the  moil  patient  refignation.  At  length,  an  oracle  from 
the  Lord  gives  hiin  .  .  .  afTurance  of  a  fon.  Joyfully  he  receives 
the  promife,  and  reils  in  humble  expectation  of  its  accomplifhment. 
....  At  lad  the  handmaid  becomes  pregnant.  But  ...  this 
is  the  fon  of  the  bondwoman,  not  of  the  free. 

"  How  afflicting  the  cafe  of  this  excellent  perfon  !  His  kinsfolk 
and  acquaintance  fee  their  olive  branches  flourifhing  round  about 
their  tables.  Even  his  ungodly  neighbours  have  children  at  their 
defire,  and  leave  the  refidue  of  their  fubilance  for  their  babes.  But 
Abraham,  the  worfhipper  of  Jehovah,  the  favourite  of  heaven — 
this  Abraham  is  deilitute  of  an  heir,  to  fupport  his  name,  to  pro 
pagate  his  family,  or  to  inherit  the  bleffing.  .  .  God  is  pleafed 
to  renew  the  grant,  and  aiTure  him  more  explicitly,  that  Sarah 
mall  have  a  fon.  But  this  notice  comes  at  a  very  late  period  in 
life;  when  Saiah  is  advanced  in  years,  and  too  old,  according  to 
the  courfe  of  nature,  to  conceive.  However,  the  pious  patriarch 
*  ftaggers  not  through  unbelief ;  but  hopes  even  againll  hope.' 
[Rom.  iv.  1 8 — 20.] 

"  At  lail,  the  gift,  fa  earnefliy  defired,  is  vouchfafed.  Sarah 
has  a  child — a  fon — an  Ifaac.  One  who  mould  be  a  fource  of  con- 
folation  and  delight  to  his  parents;  '  fliould  fill  their  mouth  with 
'  laughter,  and  their  tongue  with  joy.'  With  tender  care,  doubt- 
lefs,  this  pleafant  plant  is  reared.  Many  prayers  are  put  up,  for 
his  long  life  and  great  happinefs.  The  fond  parents  watch  over 

U  him. 


i44        HISTORY    OF    REDEMPTION. 

Abraham   another  confirmation   of  his  faith   in  the  pro- 
mile 

him,  as  over  the  apple  of  their  own  eye.  Their  life  is  bound  up 
in  the  life  of  the  lad.  He  grows  in  grace,  as  he  grows  in  ilature. 

Nov.',  methinks,  we  are  ready  to  congratulate  the  happy 

Sire  ;  and  flatter  ourfelves,  that  his  tribulations  have  an  end  .... 
But  *  let  not  him  that  girdeth  on  his  harnefs,  boaft  himfelf,  as  he 
'  that  putteth  it  off.'  Our  warfare  on  earth  is  never  accomplifhed, 
till  we  bow  our  head,  and  give  up  the  ghoil.  The  fharpeft,  the 
fevered  trial  is  ftill  behind. 

"  Abraham  ;  fays  God — Abraham  knows  the  voice.  It  is  the 
voice  of  condefcending  goodnefs.  He  had  often  heard  it  with  a 
rapture  of  delight.  Inftantly  he  replies,  '  Here  I  am.  Speak, 

*  Lord  ;  for  thy  fervant  is  all  attention.'     Hoping,  no  doubt,  to 
receive  fome  frefh  manifestation  of  the  divine  good-will  to  himfelf 
and  his  family  ;  or  fome  new  difcovery  of  the  method,  in  which 
the  divine  Wifdom    would  accomplifh  the  promifes — '  I  will  mul- 
'  tiply  thy  feed — I  will  make  thy  feed  as  the  dull  of  the  earth. — 
«  In  thy  feed  mall  all  the  families  of  the  earth  be  bleffed.' 

*'  Take  thy  fon  ;  adds  God.  And  might  not  Abraham  rca- 
fonably  expect,  that,  fince  his  fon  was  arrived  to  years  of  maturity, 
he  mould  be  directed  now  to  fettle  him  in  the  world  with  honour 
and  advantage  ?  .  .  .  He  is  commanded,  not  barely  to  take  hisyon, 
but  his  only  fon  ;  his  fon  Ifaac,  whom  he  loved .  .  .  Mull  not  fuch 
an  introduction,  fo  remarkably  endearing,  heighten  his  expecta 
tion  of  fome  fi-gnal  mercy  to  be  conferred  on  the  beloved  youth  ? 
And  would  it  \\^1  render  the  blcffing  .  .  .  more  than  doubly  wel 
come  ? 

"  Was  he  not  then  ftartled  ?  Was  he  not  horribly  amazed  ? 
When,  inftead  of  fome  renewed  exprefiion  of  the  Divine  favour,  he 
received  the  following  orders  :  '  Take  now  thy  fon,  thy  only  fon, 

*  Ifaac,  whom  thou  loveit,  and  get  thee  into  the  land  of  Moriah, 

*  and  offer  him  there  for  a  burnt  offering,  upon  one  of  the  moun- 

*  tains  .which  I  will  teU  thee  of.1     Was  ever  defcription  fo  affecl- 
ing,  or  mefiage  fo  alarming  !  .  .  .  .  Every  word  in  this  injunction 
foftens  and  eotenders  the  parent's  heart,  and  at  the  fame  time 
fharpens  the  arrow,  that  muft  pierce  it  through  and  through. 

"  Abraham,  take  thy  fon,' — Who,  but  Abraham,  could  have 
fprborn  rernonftrating  and  pleading  on  fuch  an  occafion  ? — Ana 
nias,  being  charged  with  a  commiffion  to  Saul  the  perfecutor,  takes 
upon  him  to  argue  the  cafe  with  his  Almighty  SOVEREIGN. — 
'  Lord,  I  have  heard  by  many  concerning  this  man,  how  much 
'  evil  he  hath  done  to  thy  faints  at  Jerufalem  ;  and  here  he  hath 
'  authority  from  the  chief  priefts  to  bind  all  that  call  upon  thy 
'name.'  [Afts  ix.  13,14.]  Thus  Ananias.  With  htnv  much 
greater  appearance  of  reafon  might  Abraham  have  replied  ? 

*  Lord,  have  I  not  already  left  my  country  ;  left  my  kindred, 

*  and,  at  thy  command,  left  my  father's  houfe  ?  And  wilt  thou 


FROM  ABRAHAM'S  CALL  TO  MOSES.       H5 

inife  that  God  had  made  of  Chrift,  that  he  fhould  be  of 

Ifaac's 

*  now  bereave  me  of  my  child  ?  Muft  I  part,  not  with  feme  ad- 
'  mired  folly  or  darling  vanity,  but  with  the  raoft  worthy  objeft 
'  of  a  rational  affeftion  ;  indeed  with  my  only  remaining  confo- 
'  lation  ? — Shall  I  be  deprived  of  my  child,  almoft  as  foon  as  I 
'  have  received  him  ?  Didft  thou  give  him  only  to  tantalize  thy 
'  fervant  ?  Remember,  gracious  God  !  the  name  he  bears.     How 
'  mall  he  anfwer  its  cheering  import  ?   How  fliall  he  be  a  fource 
'  of  fatisfa&ion  to  his  parents,  or  the  father  of  many  nations,  if 
'  thou  takeft  him  away  in  his  unmarried  ftate,  and  the  very  prime 

*  of  his  years  ? 

'  If  fin  lies  at  the  door,  let  me  expiate  the  guilt.     Let  thou- 

*  fands  of  rams,  let  every  bullock  in  my  flails  bleed  at  thy  altar. 

*  My  wealth,  moft  mighty  Lord,  and  all  my  goods,  are  nothing 

*  in  comparifon  of  my   Ifaac.     Command  me  to  be  dripped  of 
'  my  pofleffions  ;  command  me  to  roam  as  a  fugitive  and  a  vaga- 

*  bond  in  the  earth,  and  I  will  blefs  thy  holy  name.      Only  let  my 

*  child,  my  dear  child,  be  fpared. 

'  Or,  if  nothing  will  appeafe  thy  indignation  but  human  blood, 
'  let  my  death  be  the  facrifice  ;  upon  me  be  the  vengeance.  I  am 
'  old  and  grey-headed.  The  beft  of  my  days  are  paft,  and  the  beft 
'  of  my  fervices  done.  If  this  tottering  wall  tumbles,  there  will 
'  belittle,  or  no  caufe  for  regret.  But,  if  the' pillar  of  my  houfe, 

*  and  the  fupport  of  my  family — if  be  be  fnatched  from  me,  what 

*  good   will  my  life  do  me  ?    *  0  my  Son  !  my  Son  !    would  God  / 
c  might  die  for  theeS      \_z  Sam.  xviii.  33.] 

'  If  it  muft  be  a  blooming  youth,  in  the  flower  of  his  days,  be 

4  plcafed,  moft  merciful  God,  to  felect  the  victim  from  fome  fruit- 

'  ful  family.     There  are  thofe,  who  abound  in  Children.     Chil- 

*  dren  are  multiplied  unto  them  ;  and  though  many  were  removed, 
'  yet  would  their  table  be  full.     There  are  thofe,  who  have  flocks 
'  and  herds ;  whereas,  I  have  only  this  one  little  lamb  ;  the  very 

*  folace  of  my  foul,  and  the  ftay  of  my  declining  years.     Ana  mail 
«  this  be  taken  away,  while  all  tlwfe  are  left  ?      [2  Sam.  xii.  3.] 

'  Yet,  if  he  mitft  die,  and  there  is  no  remedy  ;  may  he  not  at 

*  lead  expire  by  a  natural  diflblution  ?  May  not  fome  common  dif- 

*  temper  unloofe   the  cords  of  life,  and  lay  him  down  gently  in 
'  the  tomb  ?  May  not  his  fond  mother  and  myfclf  feal  his  doling 

*  eyes,  and  foften  his  dying  pangs  by  our  tender  offices  •" 

No,  Abraham.  Thy  fon  muft  be  flaugfotered  on  the  altar.  .  .  . 
The  facrificing  knife,  and  not  any  common  difeafe,  mall  bring  him 

to  his  end It  is  the  Lord's  will,  that  he  be  cut  in  pieces  ; 

confumed  to  aflies  ;  and  made  a  burnt  offering '  But   if 

*  all  muft  be  executed  ;  God  forbid,  that  I  fhould  behold  the  dif- 

*  mal  tragedy  !   .  .  .  .  O!  let  it  be  far,  far  from  the  fight  of  thefe 

*  eyes !' 

U  2  "  Even 


146        HISTORY    OF    REDEMPTION. 

Ifaac's  pofterity  ;  and  was  a  rcprefentation   of  the  refur- 

rection 

"  Even  this  mitigation  cannot  be  granted.  Thou,  Abraham, 
mud  fee  him  (lain. — Nay  ;  thou  mud  be  the  executioner  of  thy 
Ifaac.  Is  not  the  wretched  father  ilunned  and  thunderrtruck  ? . .  . 

"  Nature  recoils  at  the  very  thought  !  How  then  can  the  beft 
of  fathers  perform  the  deed  ? — How  lhall  he  anfwer  it  to  the  wife 
of  his  bofom,  the  mother  of  the  lovely  youth  ?  .  .  .  Will  (he  not 
have  reafon  to  reproach  Abraham,  and  fay  in  the  anguifh  of  her 
fpirit,  '  A  bloody  hufband  haft  thou  been  to  me. —  [Exod.  iv.  25.] 
How  can  he  juftify  it  to  the  world P  They  will  never  be  pevfuaded 
that  the  God  of  goodnefs  can  delight  in  cruelty,  or  authorize  fo 

horrid  an  action Might  not  thoufands  of  fuch  confide  - 

rations  crowd  into  his  thoughts,  and  rack  his  very  foul? 

"  But  God  is  unchangeable.  Pofitive  is  his  word,  and  mud 
be  obeyed.  Obeyed  immediately  too.  Take  BOW  thy  fon.  The 
Lord's  command  requireth  fpeed.  .  .  .  This  the  patriarch  knew 
Therefore  he  waits  not  for  a  fecond  injunction.  He  confults  not 

with  flefh  and  blood But,  without  a  murmuring  word, 

without  a  moment's  delay,  fets  forward  on  his  journey. 

"  And  canft  thou,  Abraham,  canft  thou  periift  in  thy  purpofe  i1 
Is  not  this  child  the  heir  of  the  promifes,  both  tempo 
ral,  and  fpiritual,  and  eternal  ? — Is  not  the  great  MefTiah,  whofc 
day  thou  haft  fo  paflionately  defired  to  fee  ;  whofe  perfon  is  the 
hope  of  all  the  ends  of  the  earth  ;  is  not  that  great  Mefllah  to 
fpring  from  his  loins  ?  From  bis  loins,  whom  thou  art  about  to 
kill; — The  bleffing,  thou  knoweft,  is  appropriated  to  him.  The 
grand  entail  is  fettled  upon  him — upon  Jfiwc  by  name — upon  Ifaac 
a/one,  if  he  perifh,  all  is  loft. — Canft  thou,  then,  at  one  blow, 
deftroy  the  life  of  thy  fon  ;  facrifice  all  thy  earthly  joys  ;  and  cut 
off  the  hopes  of  the  whole  world  ? — Will  none  of  thefe  confide, 
rations  difcourage,  difluade,  deter  thee  ? 

"  Moft  triumphant  faith  indeed  !  dcfervedly  art  thou  ftyled, 
The  Father  of  the  Faithful.  Thy  faith  is  ftronger  than  all  the 
ties  of  affeftion  ;  ftronger  than  all  the  plear,  of  nature;  ftronger 
than  all  the  terrors  of  death — of  a  death,  in  its  circumftances  and 
in  its  confequences,  incomparably  more  dreadful  than  thy  own. 

"  Now  mil  ft  he  travel  during  three  tedious,  and,  one  would 
think,  moft  melancholy  days.  .  .  *  On  the  third  day,  Abraham 
*  lift  up  his  eyes,  and  faw  the  place  afar  oft  !' — Doleful  fight !  .  . 
Does  not  the  profpeft  alarm  all  hi^  tender  pafiions  ?  No,  it  only 
awakens  his  circumfpe&ion.  The  fervants  arc  commanded  to  ad 
vance  no  farther  .  .  .  .  He  himfelf,  with  the  fire  and  the  knife  in 
his  hands  ;  and  his  fon,  with  the  burden  of  wood  on  his  moulders, 
went  both  of  them  together. — Who  does  not  pity  the  dear  devoted 
youth,  toiling  under  that  load  which,  muft  foon  reek  with  his  bloodj 
and  foon  reduce  him  to  afhes  ? — Mean  while  the  intended  victim, 
wondering  to  fee  all  thefe  preparations  made,  and  no  proper  ani 
mal 


FROM  ABRAHAM'S  CALL  TO  MOSES.       147 

re6Hon  of  Chrift ;  [fee  Heb.  xi.  17  —  19.]     And  bccaufe 
this  was  given  as  a  confirmation  of  the  covenant  of  grace, 

therefore 

mal  near,  afks  this  pertinent  queftion;   '  My  father,  behold  the 

*  fire  and  the  wood  !    but  where  is  the  lamb  for  a  burnt-offering  ?' 
Nothing  could    be    more   tender  and    moving  than  this  fpeech  ; 
which  difcovered  fuch  a  knowledge  of  religion,  and  fuch  a  con 
cern  for  its  duties.     Will  not  this  roufe  the  father's  anguifh,  and 
(hake  his  determination?     How  can  he  be  the  death  of  fo  much 
innocence,  and  fo  much  piety? 

"  Faith  overcomes  all  difficulties.  Unmoved  and  inflexible  the 
Patriarch  replies,  '  God  will  provide  himfelf  a  lamb  for  a  burnt- 

*  offering,  my  fon.'     He  hides  the  awful  tidings  from  the  inquifi- 
tive  youth,  left  they  fliould  be  too  heavy  and  afflictive  for  him  to 
bear.  .  .  . 

*  And  they  came  to  the  place  which  God  had  told  him  of.' — 'Tis 
a  mountain.  Far  from  the  refort  of  men.  A  doleful  lolitude  in 
deed!  ....  'Abraham  builds  an  altar  there'  ....  and  .  .  .  that 
every  thing  may  be  tranfafted  with  the  utmoft  decorum,  he  lays 
the  wood  in  order.  .  .  . 

"  Every  thing  is  now  ready  for  the  mofl  aftonifhinor  and  dread 
ful  aft  of  obedience  that  men  or  angels  ever  beheld.  And  now 
Abraham  difclofes  the  ftartling  fecret — '  Didft  thou  inquire  con- 

*  cerning  the  lamb  ?     Thou  thyfelf,  my  dear  child,  art  the  lamb 
'  provided  for  the  burnt-offering.      Be  not  amazed.      Let  not  thy 
'  heart  fail.     The  God  who  bellowed  thee  on  my  longing  defires, 
'  is  pleafed  to  require  thee  again  at  my  hand — the  Lord  gave,  and 

*  the  Lord  taketh  away  ;  let  us  both  adore  the  name  of  the  Lord. 
'  Let  us  confide  in  his  promifed  goodnefs,  and  unanimouily  profcfs, 
"  Though  he  flay  me,  yet  will  I  truft  in  him." 

"  It  does  not  appear  that  the  amiable  youth  refilled  or  gainfaycd. 
He  had  flrength  enough  to  oppofe,  and  fpecd  enough  to  cfcape, 
the  attempts  of  an  aged  father.  [According  to  Jofephus,  Ifaac 
was,  when  he  fubmitted  himfelf  to  the  (laughter,  about  twenty-five 
years  old.]  Either,  or  both  of  which,  the  law  of  fclf-prefervation 
might  feem  to  dictate,  and  the  light  of  reafon  to  juftify.  But 
Ifaac  knew  that  his  father  was  a  prophet.  In  this  prophetical 
character,  he  fees  and  acknowledges  the  warrant  of  heaven  ;  and 
linee  his  Creator  calls,  he  is  content  to  go.  .  .  . 

"  Ncverthclefs,  that  the  work  of  defliny  may  be  fure,  and 
no  one  particular  relating  to  a  facrifice  omitted,  Abraham  binds 
Ifaac  his  fon  .  .  .  .  Having  bound  him — furpriling  refolution ! — 
bound  him  for  the  fword  and  for  the  flame,  he  lays  him  upon  the 
altar  on  the  wood. — There,  now,  lies  Ifaac;  the  dear,  the  duti 
ful,  the  religious  Ifaac  !  Abraham's  joy  ;  Sarah's  delight ;  the 
heir  of  the  promifes!  There  he  lies,  all  meek  and  refigned,  ex- 
pelting,  every  moment,  the  ftroke  of  death  to  fall  ....  See!  the 

father 


148         HISTORY    OF    REDEMPTION. 

therefore  God  renewed  that  covenant  with  Abraham  on  this 
occailon.  Gen.  xxii.  15,  &c.  (B) 

Thus 

father  .  .  .  '  flretchcs  forth  his  hand;'  he  lifts  the  fharpened  fleel ; 
and  determined  to  finifh  at  a  blow,  is  even  now  aiming — when — 
rejoice,  O  ye  worfhippers  of  a  gracious  God  !  .  .  .  .  the  Angel  of 
the  covenant  fpcaks  from  heaven,  and  withholds  the  Patriarch's 
hand,  in  the  very  aft  to  ftrike.  God,  who  only  intended  to  mani- 
feil  his  faith,  and  make  it  honourable,  bids  him  do  no  harm  to  the 
lad.  Yea,  God  applauds  his  obedience,  and  fubflitutea  another 
facrihct-  in  Ifaac's  Head;  renews  his  covenant  with  the  father,  and 
not  only  reprieves  the  life  of  the  fon,  but  promifes  him  a  nume 
rous  and.  illullrious  iffue — Promifes  to  make  him  the  progenitor  of 
the  Meffiah,  and  thereby  a  blefling  to  all  the  nations  of  the  earth. 
[Ther.  and  Afp.  vol.  iii.  lett.  2.] 

(B)  Ifaac  <was  a  TYPE  of  Chr'ift,  ra'ifed  from  the  dead.']  "  So 
faith  the  apoflle,  [Heb.  xi.  19.]  Abraham  received  his  fon  Ifaac 
from  the  dead  '  in  a  figure,'  [*ai  £>  vttfoCoX*]  *  even  in  a  parable,' 
type,  or  myllical  reprefentation.  [See  WOLFIUS,  Curse  Philolog. 
vol.  iv.  p.  762.  £  Corn.  Heb.  ix.  5.]  A  farther  illuftration  of 
this  may  be  taken  from  the  hiftory  of  this  event  in  Genefis  [xxii. 
14.  ~\  where  Abraham  calls  the  name  of  the  place  where  he  at 
tempted  to  offer  his  fon,  jfebovairjflrei).  One  thing  mufl  be  pre- 
mifed,  that  the  Hebrew  word  there  ufcd,  if  we  wave  the  authority 
of  the  points,  may  be  taken  either  actively  or  paflively.  Abraham, 
when  his  fon  had  inquired  for  the  burnt-offering,  replied,  '  God 
'  will  provide  hLmfelf,'  or  rather  will  fee,  look  out,  for  himfelf  a 
burnt-offering — Now,  in  ver.  14,  Abraham  ufes  the  fame  woid, 
and  God  having  wonderfully  provided  a  burnt-offering,  inftead  of 
Ifaac,  he  names  the  place  as  it  (hould  feem  with  a  reference  both 
to  this  event,  and  a  future  one  rcprefented  by  it,  '  The  Lord 
1  will  fee,'  as  our  translators  render  it  in  the  margin  ;  /.  e.  will 
provide  for  his  people,  in  whatever  Untight  they  may  be,  as  he 
had  done  for  Abraham  in  this  foie  trial.  So  it  is  faid  to  this  day, 
is  become  a  punvib,  '  In  the  mount  the  Lord  vrill  fee  ;'  the  fame 
word  us  before.  But  the  words  may  be  taken  paflively;  '  The 
4  Lord  will  appear,'  /'.  c,  vilibly,  he  willbefeen.  Thus  Ifaae  in 
quiring  for  the  fact jfire,  Abraham  replies,  '  God  will  appear  for 
'  it,'  /.  e.  1o  point  it  out  in  fuch  a  nv.mner  as  (hall  leave  us  in  no 
doubt  or  difficulty  to  feck  it — Then  he  calls  the  name  of  the  place 
*  The  Iv.r.d  will  appear,'  or  be  fi\:n  ;  and  from  this  a  tradition 
arofe,  that  in  /'W  mount  the  Lord  would  appear,  (orbefecn) 
which  had  the  inoft  literal  and  ex  aft  accompliihmeiit  in  Solomon's 
temple  b.-!i:g  cixjlcd,  and  afterwards  the  Son  of  God  crucified 
thereon."  Taken  cither  way,  the  words  are  beautifully  fignificant; 
:uid  as  they  run  uniformly  ambiguous,  we  conceive  ourfelves  war 
ranted  to  include  bolh  fenfes,  though  we  may  not  be  able  to  prove 

*  that 


FROM  ABRAHAM'S  CALL  TO  MOSES.       149 

Thus  you  fee  how  much  more  fully  the  covenant  of  grace 
was  revealed  and  confirmed  in  Abraham's  time  than  it  had 
been  before ;  by  means  of  which  Abraham  feems  to  have 
had  a  clearer  underftanding  and  fight  of  Chrifr.,  the  great 
Redeemer,  and  the  future  things  that  were  to  be  accom- 
plifhed  by  him,  than  any  of  the  faints  preceding  him  ;  and 
therefore  Chrift  informs  us,  that  '  Abraham  rejoiced  to  fee 
'  his  day,  and  he  faw  it,  and  was  glad.'  [John  viii.  56.] 
So  great  an  advance  did  it  pleafe  God  now  to  make  in  this 
building,  which  he  had  been  carrying  on  from  the  begin 
ning  of  the  world. 

3.  The  next  thing  that  I  would  take  notice  of  here, 
is  God's  preferving  the  patriarchs  fo  long  in  the  midir.  of 
the  wicked  inhabitants  of  Canaan,  and  from  all  other 
enemies.  The  patriarchs  Abraham,  Ifaac,  and  Jacob, 
were  thofe  of  whom  Chrift  was  to  proceed  ;  and  they 
were  now  feparated  from  the  world,  that  in  them  the 
church  might  be  upheld :  therefore,  in  preferving  them, 
the  great  deiign  of  redemption  was  carried  on.  He  pre- 

ferved 

that  Abraham  fo  intended  them  ;  fince  often  things  were  fpoken 
by  a  prophetic  fpirit,  which  even  the  fpeaker  did  not  at  the  time 
fully  underftand.  [See  John  xi.  51.]  Thus  e-xplained,  the  words 
will  afford  the  following  remarks  : 

1.  That  the  fame  truths  which  are  now  taught  us  in  plain  literal 
terms,  were  formerly  revealed  to  the  Old  Teftament  believers  in 
figures  and  types.     Thus  were  they  enabled  to  look  forward  to  a 
promifed  Redeemer  by  the  fame  faith  with  which  we  view  him 
already  come  and  crucified. 

2.  There  is  a  clofe  connection  between  the  works  of  Providence 
and  Redemption.     The  one  often  (as  our  author  has  in  many  in-  • 
ftances  (hewn)   prefiguring  the  other..     Ifaac  mufl.   havv  been   in 
Abraham's  vfew  as  dead,  and  he  probably  entertained  no  hope  of 
his  being  faved  by  a  refurreclion;  and  this  event  was  canied  to  tha 
lail  extremity,   not  mfrcly  for  the  trial  of  Abraham's  faith,  but  alfq 
to  be  the  fitter  type  of  Chrift  raifed  from  the  dead.      Let  us  learn 
to  view  every  providence  in  tin's  connection,   as  fubordinate  to  the 
great  ends  of  redemption  :   and  reil  affured,   that   fince  God  has 
provided  a  facrifice  in  the  perfon  of  '  his  own  fon,'  he  will  '  with 

'  him  al!o  freely  give  us  all  things.'      [Rom.  viii.  32.] 

3.  What  itrong  confolation  may  a  believer  derive  from  this  hif- 
tory  to  confirm  and  animate  his  faith?     Though  the  Lord  mould 
fnficr  us  to  be  tried  to  the  utmoll:,  yet  iu  the  point  of  extremity 
he  v/\\\  appear  and  favt;."  [G.  E.] 


i5o        HISTORY    OF    REDEMPTION. 

ferved  them,  and  kept  the  inhabitants  of  the  land  where 
they  fojourned  from  deftroying  them  ;  which  was  a  re 
markable  difpenfation  of  Providence  :  for  the  inhabitants 
of  the  land  were  at  that  day  exceedingly  wicked,  though 
they  grew  more  wicked  afterwards.  This  appears  by 
Gen.  xv.  1 6.  'In  the  fourth  generation  they  fhall  come 
'  hither  again  ;  for  the  iniquity  of  the  Canaanites  is  not 
'  yet  full :'  as  much  as  to  fay,  Though  it  be  very  great, 
it  is  not  yet  full.  And  their  great  wickednefs  alfo  appears 
bv  Abraham  and  Ifaac's  averfion  to  their  children  marrying 
any  of  the  daughters  of  the  land.  Abraham,  when  he 
\vas  old,  could  not  be  content  till  he  had  made  his  fervant 
{wear  that  he  would  not  take  a  wife  for  his  fon  of  the 
daughters  of  the  land.  And  Ifaac  and  Rebecca  were  con 
tent  to  fend  away  Jacob  to  fo  great  a  diilance  as  Padan- 
Aram,  to  take  him  a  wife  thence.  And  when  Efau  mar 
ried  fome  of  the  daughters  of  the  land,  we  are  told,  that 
they  were  a  grief  of  mind  to  Ifaac  and  Rebecca.  [Gen. 
xxvi.  35.] 

Another  argument  of  their  great  wickednefs,  was  the 
inftances  we  have  in  Sodom  and  Gomorrah,  Admah  and 
Zeboim,  which  were  fome  of  the  cities  of  Canaan  though 
they  were  probably  more  eminently  wicked. 

And  they  being  thus  wicked,  were  likely  to  have  the 
moft  bitter  enmity  againft  thefe  holy  men  ;  agreeable  to 
what  was  declared  at  fir  ft,  *  I  will  put  enmity  between 
'  thee  and  the  woman,  and  between  thy  feed  and  her  feed.' 
Their  holy  lives  were  a  continual  condemnation  of  their 
wickednefs.  And  befides,  it  could  not  be  otherwife,  but 
that  they  muft  be  much  in  reproving  their  wickednefs,  as 
\ve  find  Lot  was  in  Sodom  ;  who,  we  are  told,  vexed  his 
righteous  foul  with  their  unlawful  deeds,  and  was  a  preacher 
of  righteoufnefs  to  them. 

And  they  were  the  more  expofed  to  them,  being  ftran- 
gers  and  fojourners  in  the  land,  and  having  no  inheritance 
there  as  yet.  Men  are  more  apt  to  find  fault  with  ftran- 
gers,  and  to  be  irritated  by  any  thing  in  them,  as  they 
were  with  Lot  in  Sodom.  He  very  gently  reproved  their 
wickedaefs ;  and  they  fay  upon  it,  '  This  fellow  came  in 

*  to 


FROM  ABRAHAM'S  CALL  TO  MOSES.       151 

*  to  fojourn,    and  he  will  needs  be  a  ruler  and  a  judge ;' 
and  threatened  what  they  would  do  to  him. 

But  God  wonderfully  preferved  Abraham  and  Lot,  and 
Ilaac  and  Jacob,  and  their  families,  amongft  them,  though 
they  were  few  in  number,  and  they  might  quickly  have 
deftroyed  them  ;  which  is  taken  notice  of  as  a  wonderful 
inftance  of  God's  preferving  mercy  toward  his  church, 
[Pf.  cv.  12,  &c.]  '  When  they  were  but  a  few  men  in 
4  number ;  yea,  very  few,  and  ftrangers  in  it.  When 

*  they  went  from  one  nation  to  another,  from  one  king- 
1  dom  to  another  people  ;    he  fuffered  no  man  to  do  them 
'  wrong  ;    yea,  he  reproved  kings  for  their  fakes,  faying, 
'  Touch   not   mine  anointed,    and    do   my    prophets   no 
'  harm.' 

This  preservation  was  in  fome  inftances  very  remark 
able  ;  thofe  inftances  that  we  have  an  account  of,  where 
in  the  people  of  the  land  were  greatly  irritated  and  pro 
voked  ;  as  they  were  by  Simeon  and  Levi's  treatment 
of  the  Sechemites,  [Gen.  xxxiv.  30,  &c.]  God  then 
llrangely  preferved  Jacob  and  his  family,  retraining  the 
provoked  people  by  an  unufual  terror  on  their  minds, 
[Gen.  xxxv.  5.]  '  And  the  terror  of  God  was  upon  the 
'  cities  that  were  round  about  them,  and  they  did  not 
'  purfue  after  the  fons  of  Jacob.' 

And  God's  preferving  them,  not  only  from  the  Ca- 
naanites,  is  here  to  be  taken  notice  of,  but  his  preferving 
them  from  all  others  that  intended  mifchief  to  them  :  thus 
his  preferving  Jacob  and  his  campany,  when  purfued  by 
Laban,  full  of  rage,  and  a  difpofition  to  overtake  him  as 
an  enemy ;  God  met  him,  and  rebuked  him,  and  faid  to 
him,  '  Take  heed  that  thou  fpeak  not  to  Jacob  either  good 
'  or  bad.'  [Gen.  xxxi.  24.]  How  wonderfully  did  he  alfo 
prcierve  him  from  Efau  his  brother,  when  he  came  forth 
with  an  army,  with  a  full  defign  to  cut  him  off!  How 
did  God,  in  anfwer  to  his  prayer,  when  he  wreftled  with 
Chrift  at  Pcnuel,  wonderfully  turn  Efau's  heart,  and  make 
him,  inftead  of  meeting  him  as  an  enemy,  with  flaughter 
and  deftruction,  to  meet  him  as  a  friend  and  brother,  doing 
him  no  harm  ! 

X  And 


152        HISTORY    OF    REDEMPTION. 

And  thus  were  this  handful,  this  little  root  that  had  the 
blcfiing  of  the  Redeemer  in  it,  preferved  in  the  midft  of 
enemies  and  dangers;  which  was  not  unlike  to  the  preferv- 
ing  the  ark  in  the  midft  of  the  tempeftuous  deluge. 

4.  The  next  thing  I  would  mention  is,  the  awful  de- 
ftru&ion  of  Sodom  and  Gomorrah,  and  the  neighbouring 
cities.  This  tended  to  promote  the  great  defign  and  work 
that  is  the  fubjecl  of  my  prefent  undertaking,  two  ways. 
It  did  fo,  as  it  tended  powerfully  to  reftrain  the  inhabitants 
of  the  land  from  injuring  thofe  holy  ftrangers  that  God 
had  brought  to  fojourn  amongft  them.  Lot  was  one 
of  thofe  ftrangers  ;  he  came  into  the  land  with  Abraham  ; 
and  Sodom  was  destroyed  through  their  difrcgard  of  Lot, 
the  preacher  of  righteoufnefs  that  God  had  fent  among 
them.  And  their  deftrudlion  came  juft  upon  their  com 
mitting  a  moft  injurious  and  abominable  infult  on  Lot, 
and  the  ftrangers  that  were  come  into  his  houfe,  even 
thofe  angels,  whom  they  probably  took  to  be  fome  of  Lot's 
former  acquaintance,  come  from  his  own  country  to  vifit 
him.  They  in  a  moft  outrageous  manner  belet  Lot's 
houfe,  intending  a  monftrous  abufe  of  tliofe  ftrangers  that 
were  come  thither,  and  threatening  to  ferve  Lot  worfc 
than  them. 

But  in  the  midft  of  this  God  fmote  them  with  blirkd- 
nefs,  and  the  next  morning  the  city  and  the  country 
about  it  was  overthrown  in  a  molt  terrible  ftorm  of  fire 
and  brimftone  ;  which  dreadful  deftru6tion,  as  it  was  in  the 
light  of  the  reft  of  the  inhabitants  of  the  land,  and  there 
fore  greatly  tended  to  reftrain  them  from  hurting  thofe 
holy  ftrangers  any  more ;  it  doubtlefs  ftruck  a  dread  and 
terror  on  their  minds,  and  made  them  afraid  to  hurt  them, 
and  probably  was  one  principal  means  to  reftrain  them, 
and  preferve  the  patriarchs.  And  when  that  reafon  is 
given  why  the  inhabitants  of  the  land  did  not  purfue  after 
Jacob,  when  they  were  fo  provoked  by  the  deftru6tion 
of  the  Shechemites,  viz.  *  that  the  terror  of  the-Lord  was 
'  upon  them,'  it  is  very  probable  that  this  was  the  terror 
referred  to.  They  remembered  the  amazing  deftrudtion 
of  Sodom,  and  the  cities  of  the  plain,  that  came  upon 

them, 


FROM  ABRAHAM'S  CALL  TO  MOSES.       153 

them,  upon  their  abufive  treatment  of  Lot,  and  fo  durft 
not  hurt  Jacob  and  his  family,  though  they  were  fo  much 
provoked  to  it. 

Another  way  that  this  awful  deftru&ion  tended  to  pro 
mote  this  great  affair  of  redemption,  was,  that  hereby  God 
did  remarkably  exhibit  the  terrors  of  his  law,  to  make  men 
fenfible  of  their  need  of  redeeming  mercy.  The  work  of 
redemption  never  was  carried  on  without  this.  The  law, 
from  the  beginning,  is  made  ufe  of  as  a  fchoolmafter  to 
bring  men  to  Chrift.  [Gal.  iii.  24.] 

But  under  the  Old  Teftament  there  was  much  more 
need  of  fome  extraordinary,  vifible,  and  fenfible  mani- 
feftation  of  God's  wrath  againft  fin,  than  in  the  days  of 
the  gofpel ;  lince  a  future  ftate>  and  the  eternal  mifery  of 
hell,  is  more  clearly  revealed,  and  fince  the  awful  juftice 
of  God  againft  the  fins  of  men  has  been  fo  wonder  full  v 
difplayed  in  the  fufferings  of  Chrift.  And  therefore  the 
revelation  that  God  gave  of  himfelf  in  thofe  days,  ufed 
to  be  accompanied  with  much  more  terror  than  it  is  in 
thefe  of  the  gofpel.  So  when  God  appeared  at  Mount 
Sinai  to  give  the  law,  it  was  with  thunders  and  lightnings, 
and  a  thick  cloud,  and  the  voice  of  the  trumpet  exceeding 
loud.  But  fome  external,  awful  manifeftations  of  God's 
wrath  againft  fin  were  on  fome  accounts  efpecially  necef- 
fary  before  the  giving  of  the  law :  and  therefore,  before 
the  flood,  the  terrors  of  the  law  handed  down  by  tradition 
from  Adam  ferved.  Adam  lived  nine  hundred  and  thirty 
years  himfelf,  to  tell  the  church  of  God's  awful  threaten- 
ings  denounced  in  the  covenant  made  with  him,  and  how 
dreadful  the  confequences  of  the  fall  were,  of  which  he 
was  an  eye-witnefs  and  fubje£t ;  and  others  that  converfed 
with  Adam,  lived  till  the  flood.  And  the  deftruction  of 
the  world  by  the  flood  ferved  to  exhibit  the  terrors  of  the 
law,  and  manifeft  the  wrath  of  God  againft  fin  ;  and  fo 
to  make  men  fenfible  of  the  abfolute  neceflity  of  redeeming 
mercy.  And  fome  that  faw  the  flood  were  alive  in  Abra 
ham's  time. 

But  this  was  now  in  a  great  meafure  forgotten  ;  no\v 
therefore  God  was  pleafed  again,  in  a  moft  amazing 

X  2  manner, 


ij4        HISTORY   OF   REDEMPTION. 

manner,  to  fhow  his  wrath  agninft  fin,  in  the  deftru&ion 
of  thefe  cities :  which  was  after  fuch  a  manner  as  to  be 
the  livelieft  image  of  hell  of  any  thing  that  ever  had  been  ; 
and  therefore  the  apoftle  Jade  fays,  '  They  fuller  the 
'  vengeance  of  eternal  tire.'  [Jude  7.]  God  rained  (c) 

ftorms 

(c)  Sodom  dfflroyed  by  LIGHTNING.]  "  This  perfe&ly  agrees 
with  fcripture  account,  which  commonly  denominates  lightning, 
f  the  fire  of  God.'  [See  Lev.  ix.  24.  2  Kings  i.  10 — 12.]  And 
lightning  is  always  attended  with  a  fulphurous  fmell  ;  and  from 
this  circumflaHce,  its  coming  from  God,  the  Greeks  call  brimftone 
[@E»OK,  i.  e.]  divine.  [See  Le  Clerc's  Differ!.]  But  there  are  two 
circumftances  of  more  importance  to  be  obfervcd  ;  God's  feverity 
to  his  enemies,  and  his  mercy  and  kindnefs  to  his  people:  of  each 
of  thefe  we  have  two  remarkable  inftances. 

"  To  begin  with  God's  judgment  againft  Sodom,  which,  as  our 
author  has  obferved,  affords  the  moft  ftriking  figure  of  hell  that 
ever  was  exhibited.  In  vain  mould  we  ftretch  our  imaginations  to 
conceive  the  horror  of  a  deluge  of  fire  poured  down  from  heaven. 
Human  nature  fhrinks  from  it,  as  too  terrific  a  fubjctl  for  con 
templation. — But  let  us  turn  to  the  caufe  of  llnsjtn,  which 

'  Brought  death  into  the  world  and  all  our  woe!' 
This  winged  the  dreadful  lightning,  and  pointed  the  fatal  thunder 
bolt — and  we  may  obferve,  that  God  often  fends  a  punifhment 
correfpondent  to  the  nature  of  our  fins ;  as  in  .the  inftance  before 
us,  they  who  burned  with  unnatural  luft.perifhed  in  the  flames  of 
divine  difple^fure.  '  For  our  God  is  a  confuming  fire.'  [Heb. 
xii.  29.] 

"  But,  if  not  more  dreadful,  there  is  fomething  peculiarly  ftrik 
ing,  in  the  death  of  Lot's  wife — fhe  had  efcaped  the  pollution 
and  definition  of  the  city; — fhe  had  obeyed  the  angel's  voice,  and 
fled  for  fafety; — but,  alas!  her  heart  was  wedded  to  the  world. 
She  fled,  indeed,  but  with  lingering  ileps,  and  a  heavy  heart.  She 
would  gladly  return,  it  mould  feem,  to  live  in  eafe  and  luxury  in 
Scdom,  notwithftanding  me  could  not  be  affefted  with  its  charac- 
teriftic  fin,  rather  than  enjoy  a  ftate  of  holy,  but  obfcure,  retire 
ment.  Ala?!  how  many  that  have  bidden  fair  (as  we  fay )  for  the 
kingdom  of  heaven,  have  fallen  fhort,  from  the  fame  principles  of 
covetoufnefs  and  pride!  Let  us  '  remember  Lot's  wife.'  [Luke 
xvii.  32.] 

"  But  this  Providence  has  two  voices;  a  voice  of  mercy  as  well 
as  of  terror  ;  to  impenitent  finners  it  fpeaks  in  rattling  thunder, 
like  that  at  Sinai ;  to  believing  penitents,  with  afnia//,  Jlill,  but 
articulate  accent. 

*  Shall  I  hide  from  Abraham,  faith  God,  that  thing  which  I  dor' 
[Gen.  xviii.  17,  &c.]  Blelfed  Abraham,  the  friend  of  God,  tire 
advocate  of  men ! — '  The  fecret  of  the  Lord  is  with  them  that  fear 

«  him, 


FROM  ABRAHAM'S  CALL  TO  MOSES.       155 

florms  of  fire  and  brimftone  upon  them.  The  way  that 
they  were  deftroyed  probably  was  by  thick  flafhes  of  light 
ning.  The  ftreams  of  brimftone  were  fo  thick  as  to  burn 
up  all  thefe  cities  ;  fo  that  they  periihed  in  the  flames.  By 
this  might  be  feen  the  dreadful  wrath  of  God  againft  the 
ungodiinefs  and  unrighteoufnefs  of  men  ;  which  tended  to 
ihow  men  the  neceffity  of  redemption,  aad  fo  to  promote 
that  great  work. 

5.  God  again  renewed  and  confirmed  the  covenant  of 
grace  to  Ifaac  and  to  Jacob.  He  did  fo  to  'Ifaac,  [Gen. 
xxvi.  3?  4-]  '  And  I  will  perform  the  oath  which  I  fware 

*  unto  Abraham  thy  father  ;  and  I  will  make  thy  feed  to 

*  multiply  as  the  ftars  of  heaven,  and  will   give  unto  thy 

*  feed  all  thefe  countries ;  and  in   thy  feed  ihall  all    the 

'  nations 

*  him,  and  he  will  mew  them  his  covenant.'   [Pf.  xxv.  14.]     The 
Lord  comes  to  Abraham,   and  acquaints  him  with  his  defign  of  in- 
fli&ing  exemplary  juflice  ;  but,  fays  Abraham,  '  Will  God  deftroy 

*  the   righteous  with  the  wicked  ?'  No,  '  that  be  far  from  the 

*  Lord!'     The  whole  converfation  between  Abraham  and  God, 
is  left  on  record,  and  difplays  the  fined  fentiments  of  reverence, 
piety  and  humanity  in  the  patriarch  ;  and  on  the  part  of  Deity  an 
harmonious   combination  of  juftice,   mercy,  and  other  attributes 
worthy  the  divine  nature. 

"  But  before  the  judgment  can  be  executed,  Lot  muft  be  deli 
vered  ;  '  I  can  do  nothing,'  fays  the  commifiioned  angel,  [Gen. 
xix.  22.]  '  till  thou  art  gone  hence.'  Thus,  *  In  the  midlt  of 
'  judgment,  he  remembers  mercy  ;'  and  five  righteous  perfons 
would  have  faved  the  deftruftion  of  five  cities.  Little  do  the 
world  conceive  the  bleffings  they  enjoy  through  God's  people  be 
ing  mingled  with  them  ;  but  experience  will  (hew  them.  When 
God  has  '  gathered  his  wheat  into  his  garner,  then  (hall  the  chaff 
'  be  burnt  with  unquenchable  fire.'  [Matt.  iii.  12.]  When  all 
his  cleft  people  are  faved  ;  the  reprobate  (hall  perifh  with  a  diffblv~ 
ing  world ; 

O  power  fupreme  ! 

O  everlafling  King  !   To  thee  I  kneel ; 
To  thee  I  lift  my  voice.     With  fervent  heat 
Melt,  all  ye  elements !   And  thou,  high  heav'n, 
Shrink  like  a  mrivell'd  fcroll.      But  think,  O  Lord  ! 
Think  on  the  beft  and  nobleft  of  thy  works  ; 
Think  on  thine  own  bright  image  ;  think  on  him 
Who  dy'd  to  fave  us  from  thy  righteous  wrath, 
And,  midft  the  wreck  of  worlds,  remember  man  ! "  [GLVNN.1 

[U.  U.] 


156        HISTORY   OF   REDEMPTION. 

*  nations  of  the  earth  be  blefied.'     And  afterwards  it  was 
renewed  and  confirmed  to  Jacob  ;   firft,  in  Ifaac's  blefling 
of  him,  wherein  he  a&ed  and  fpoke  by  extraordinary  and 
divine  direction.     In  that  blefling  the  bleflings  of  the  co 
venant  of  grace  were  eftablifhed  with  Jacob  and  his  feed  ; 
[as  Gen.  xxvii.  29.]   '   Let  people  ferve  thee  ;  and  nations 

*  bow  down   to  thee ;  be  lord  over  thy  brethren,  and  let 

*  thy  mother's  fons  bow  down  to   thee  :   Curfed  be  every 
'  one  that  curfeth   thee,  and  blefied   be  he  that  blefieth 

*  thee.',    And  therefore   Efau,  in  miffing  of  this  blefling, 
mifled  of  being  blefied  as  an  heir  of  the  benefits  of  the  co 
venant  of  grace. 

This  covenant  was  again  renewed  and  confirmed  to  Ja 
cob  at  Bethel,  by  his  vilion  of  the  ladder  that  reached  to 
heaven  ;  which  ladder  was  a  fymbol  of  the  way  of  falva- 
tion  by  Chrift.  (D)  For  the  ftone  that  Jacob  refted  on 
was  a  type  of  Chrift,  the  ftone  of  Ifrael,  which  the  fpiri- 
tual  Ifrael  or  Jacob  refts  upon  ;  as  is  evident,  becauie  this 
ftone  was,  on  this  occafion,  anointed,  and  was  made  ufe  of 
as  an  altar.  But  we  know  that  Chrift  is  the  anointed  of 
God,  and  is  the  only  true  altar.  While  Jacob  was  refting 
on  this  ftone,  and  faw  this  ladder,  God  appears  to  him  as 
his  covenant  God,  and  renews  the  covenant  of  grace  with 
him;  [Gen.  xxviii.  14.]  '  And  thy  feed  fhall  be  as  the 
'  dull  of  the  earth  ;  and  thotr  (halt  fpread  abroad  to  the 
'  weft,  and  to  the  call,  and  to  the  north,  and  to  the  fouth  ; 
1  and  in  thee  and  in  thy  feed  (hall  all  the  families  of  the 
'  earth  be  blefled.' 

And 

(D)  JacoVs  ladder  TYPICAL.]  This  vifion,  in  whatever  parti 
cular  point  of  view  we  confider  it,  was  a  moft  beautiful  difplay  of 
the  communication  opened  between  heaven  and  earth,  through 
the  medium  of  a  Redeemer.  Its  extending  from  earth  to  heaven, 
points  out  a  way  of  accefs  to  God  for  fallen  man.  The  various 
fteps  mark  the  progrefs  of  the  divine  life,  and  the  walk  of  a  be 
liever,  every  ftep  of  which  approaches  nearer  heaven  and  glory. 
The  angel's  afcending  and  deicending  (hews  the  office  of  thofe  mi- 
nHtering  fpirits,  in  performing  embailies  of  kindnefs  for  us.  And 
the  Lord  {landing  above,  and  renewing  his  covenant,  may  teach 
us,  that  all  its  blefiings  are  bellowed  in  that  means  of  communica 
tion,  namely,  through  the  mediation  of  the  Son  of  God.  [U.  S.] 


FROM  ABRAHAM'S  CALL  TO  MOSES.       157 

And  Jacob  had  another  remarkable  confirmation  of 
this  covenant  at  Penuel,  where  he  wreftled  with  God, 
and  prevailed  ;  (E)  where  Chrift  appeared  to  him  in  a 
human  form  ;  in  the  form  of  that  nature  which  he  was  af 
terwards  to  receive  into  a  perfonal  union  with  his  divine 
nature. 

And  God  renewed  his  covenant  with  him  again,  after 
he  was  come  out  of  Padan-aram,  and  was  come  up  to  Be 
thel,  and  the  ftone  that  he  had  refted  on  ;  and  where  he 
had  the  vifion  of  the  ladder.  [Gen.  xxxv.  10.  Sec.] 

Thus  the  covenant  of  grace  was  now  often  renewed, 
much  oftener  than  it  had  been  before.  The  light  of  the 
gofpel  now  began  to  fhine  much  brighter,  as  the  time  drew 
nearer  that  Chrift  ihould  come. 

6.  The  next  thing  I  would  obferve,  is  God's  remark 
ably  preferving  the  family  of  which  Chrift  was  to  proceed 
from  perifhing  by  famine,  by  the  inftrumentality  of  Jo- 
leph.  (F)  When  there  was  a  feven-years  famine  approach 
ing,  God  was  pleafed  by  a  wonderful  providence,  to  fend 
Jofeph  into  Egypt,  there  to  provide  for,  and  feed  Jacob 
and  his  family,  and  to  keep  the  holy  feed  alive,  which 
otherwife  would  have  perilhed.  Jofeph  was  feat  into 

Egypt 

(E)  Jacob  WRESTLED  with  the  angel.~\      "  Jacob  was  now  paf- 
fmg  with  his  whole  family  into  the  land  of  Canaan,  to  take  feizure 
of  it,  by  virtue  of  the  promife  on  the  behalf  of  his  pofterity.     At 
the  very  entrance  o^f  it,  he  is  met  by  his  greateft  adverfary,  with 
whom  he  had  a  fevere  contefl  about  the  proinife  and  the  inheri 
tance  itfelf.     This  was  his  brother  Efau,  who,  coming  againfl 
him  with  a  power  which  he  was  no  ways  able  to  withftand,  he  fear 
ed  that  he  would  utterly  deftroy  both  his  perfon  and  pofterity. 
....  Wherefore  fo  fettle  Jacob's  right,  to  preferve  him  with  his 
title  and  intereft,  he  who  was  principally  concerned  in  the  whole 
matter,  doth   here  appear  unto  him."      [Dr.  OWEN'S    Exercita- 
tions  on  the  Hebrews,  vol.  i.  p.  118.]      But  this  and  the  other 
extraordinary  appearances  of  a  divine  perfon  under  the  Old  Tefta- 
ment,  will  be  collectively  confidered  under  a  future  fedtion. 

(F)  jfofeph's  hiftory  remarkable.]      Few  lives  in  the   Old  Tefta- 
ment  hiilory  are  fo  interefting  as  that  of  Jofeph  ;  in  which  the 
moft  obfervable  feature  is  its  frequent,  fudden,  and  important  vi- 
ciffitudes.     And  we  may  truly  fay,  his  life  was  of  as  many  colours 
as  his  coat.     In  youth  the  darling  of  his  parents  ; — but  the  envy 

of 


i58        HISTORY    OF    REDEMPTION. 

Egypt  for  that  end,  as  he  obferves,  [Gen.  1.  20.]  '  But' 
4  as  lor  you,  ye  thought  evil  againft  me  ;  but  God  meant 
1  it  unto  good  to  fave  much  people  alive.'  How  often  had 
this  holy  root,  that  had  the  future  branch  of  righteoufnefs, 
the  glorious  Redeemer,  in  it,  been  in  danger  of  being  de- 
ftroyed  !  But  God  wonderfully  preferved  it. 

This  falvation  of  the  houfe  of  Ifrael  by  the  hand  of 
Jofeph,  was  upon  fome  accounts  very  much  a  re  fern  - 

blance 

of  his  brethren.  Sold  into  Egypt  for  a  Have  ;  made  fteward  of 
his  matter's  houfe  ;  thrown  into  prifon  on  a  falfe  but  criminal  ac- 
cufation  ;  raifed  from  a  prifon  to  a  throne  ;  honoured  as  the  father 
even  of  Pharaoh,  the  faviour  of  Egypt,  and  the  favourite  of  hea 
ven  ;  he  faves  the  lives  and  raifes  the  fortunes  of  his  father,  and 
of  thofe  very  brethren  who  hated  apd  fold  him  ;  and  clofes  his  life 
with  honour,  happinefs,  and  tranquility. 

But  among  the  many  incidents  of  his  life,  no  one  is  more  re 
markable  or  inrlruftive  than  that  of  his  temptation  to  inchaftity, 
and  the  manner  in  which  he  refitted  it.  On  this  our  author  has 
elfewhcre  the  following  obfervations  : 

"  We  may  obferve,  how  great  the  temptation  was,  that  he  was 
under.  It  is  to  be  confidered,  Jofeph  was  now  in  his  youth ;  a 
feafon  of  life,  when  pcrfons  are  moil  liable  to  be  overcome  by  temp 
tations  of  this  nature.  And  he  was  in  a  ftate  of  unexpected  prof- 
perity  in  Potiphar's  houfe  ;  which  has  a  tendency  to  lift  perfons 
up,  efpecially  young  ones,  whereby  commonly  they  more  eafily 
fall  before  temptations. 

"  And  then  the  fuperiority  of  the  perfon  that  laid  the  tempta 
tion  before  him,  rendered  it  much  the  greater.  She  was  his  mif- 
trefs,  and  he  a  fervant  under  her.  And  the  manner  of  her  tempt 
ing  him.  She  did'iiot  only  carry  herfelf  fo  to  Jofeph,  as  to  give 
him  caufe  to  fufpeft  that  he  might  be  admitted  to  fuch  criminal 
converfe  with  her,  that  yet  might  be  accompanied  with  fome  ap- 
prehenfion,  that  poffibly  he  might  be  miftaken,  and  fo  deter  him 
from  adventuring  on  luch  a  propofal ;  but  (he  diredUy  propofed 
it  to  him  ;  plainly  manifefting  her  difpofition  to  it.  ...  Yea,  (he 
appeared  greatly  engaged  in  the  matter.  And  there  was  not  only 
her  defire  manifeiled  to  entice  him,  but  her  authority  over  him  to 
enforce  the  temptation.  She  was  his  miitrefs,  and  he  might  well 
imagine,  that  if  he  utterly  refufed  a  compliance,  he  mould  incur 
her  difpleaiurc  ;  and  fhe,  being  his  matter's  wife,  had  power  to 
do  much  to'  his  difadvantage,  and  to  render  his  circnmftances 
more  uncomfortable  in  the  family.  And  the  temptation  was  the 
greater,  in  that  (he  did  not  only  tempt  him  once,  but  frequently, 
day  by  day,  [Gen.  xxxi*.  10.3  And  at  kft  became  more  violent 

with 


FROM  ABRAHAM'S  CALL  TO  MOSES.      159 

blance  of  the  falvation  of  Chrift.     The  children   of   If- 
rael  were    faved   by  Jofeph  their   kinfman    and    brother, 

from 

with  him.     She  caught  him  by  his  garment,  faying,  '  Lie  with 
me  :'  as  in  the  verfe  of  the  text.      [Gen.  xxxix.  12.] 

"  His  behaviour  was  very  remarkable  under  thefe  temptations. 
He  complied  in  no  degree,  either  to  the  grofs  aft  fhe  propofed, 
or  any  thing  tending  towards  it,  or  that  fhould  in  a  leffer  degree 
be  gratifying  to  her  wicked  inclination.  And  he  perfifted  refolute 
and  unfhaken  under  her  continual  folicitations.  '  And  it  came  to 

*  pafs  as  fhe  fpake  to  Jofeph  day  by  day,  that  he  hearkened  not 

*  unto  her,  to  lie  by  her,  or  to  be  with  her.'     He,  to  his  utmoft, 
avoided  fo  much  as  being  where  me  was.     And  the  motives  and 
principles  from  which  he  afted,  manifeiled  by  his  reply  to  her  fo- 
licitations,  are  remarkable. 

"  He  firft  fets  before  her,  how  injurioufly  he  mould  aft  againft. 
his  mafter,  if  he  mould  comply  with  her  propofal :  '  Behold  my 

*  mailer — hath  committed  all  that  he  hath  in  my  hand :  there  is 
4  none  greater  in  this  houfe  than  I ;    neither  hath  he  kept  back 
'  any  thing  from  me,  but  thee,  becaufe  thou  art  his  wife.'     But 
he  then  proceeded  to  inform  her  of  that,  which  above  all  things, 
deterred  him  from  a  compliance,  viz.  that  it  would  be  great  wick- 
ednefs,    and  fin  againft   God. — '  How  fliall  I   do  this,   and  fin 

*  againft  God!'   He  would  not  do  any  fuch  thing,  as  he  would  not 
injure  his  mafter;  but  that  which  influenced  more  than  all  on  this 
occafion,  was  the  fear  of  finning  againft  God. 

"  In  the  text  we  have  an  account  of  his  behaviour  under 
the  laft  and  greateft  temptation  that  he  had  fiom  her.  This 
temptation  was  great,  as  we  are  told  it  was  at  a  time  when  there 
was  no  body  in  the  houfe,  but  he  and  his  miftrefs,  [ver.  1 1.]  there 
was  an  opportunity  to  commit  the  fadr  with  the  greateft  iecrecy. 
And  at  this  time  it  feems  that  me  was  more  violent  than  ever  be 
fore.  She  '  caught  him  by  the  garment' — fhe  laid  hold  on  him, 
as  though  fhe  were  refolute  to  attain  her  purpofe  of  him. 

"  Under  thefe  circumftances  he  not  only  refufed  her,  but  fled 
from  her,  as  he  would  have  done  from  one  that  was  going  to  aflaf- 
finate  or  murder  him ;  he  efcaped,  a*  for  his  life*  He  not  only 
would  not  be  guilty  of  fuch  a  faft,  but  neither  would  he  br  any 
means  be  in  the  houfe  with  her,  where  he  fhould  be  in  the  way 
of  her  temptation. 

"  This  behaviour  of  Jofeph  is  doubtlefs  recorded  for  the  in- 
ftruftion  of  all.  Therefore  from  the  words  I  fliall  obferVe  this 
doctrine — '  It  io  our  duty,  not  only  to  avoid  thefe  things  that  are 

*  themfelves  fin  fill,  but  alfo,  as  far  as  may  be,  thofe  things  that 
'  lead  and  expofe  to  fin.' 

"  Thus  did  Jofeph  :  he  not  only  refufed  aftually  to  commit 
uncleannefs  with  his  miftrefs,  who  indeed  him;  but  refufed  .... 
to  he  by  her,  or  be  with  her.  And  in  the  text  we  are  told,  *  he 

Y  <  fled 


160        HISTORY   OF    REDEMPTION. 

from  pcrifliing  by  famine  ;  as  he  that  faves  the  fouls  of 
the  fpiritual  Ifrael  from  fpiritual  famine  is  their  near  kinf- 
man,  and  one  that  is  not  aihamed  to  call  them  brethren. 
Jofeph  was  a  brother,  that  they  had  hated,  and  fold, 
and  as  it  were  killed;  for  they  had  defigned  to  kill  him: 
So  Chrift  is  one  that  we  naturally  haie,  and  by  our 
wicked  lives,  have  fold  for  the  vain  things  of  the  world, 
and  that  we  have  flain  by  our  fins,  jofeph  was  firft  in 
a  flate  of  humiliation  ;  he  was  a  fervant,  as  Chrift  ap 
peared  in  the  form  of  a  iervant ;  and  then  was  call  into 
a  dungeon,  as  Chrift  defcended  into  the  grave;  and  then 
when  he  rofe  out  of  the  dungeon,  he  was  in  a  ftate 
of  great  exaltation,  at  the  kings  right  hand  as  his  depu 
ty,  to  reign  over  all  Ins  kingdom,  to  provide  food,  to 
preferve  life  ;  as  Chrift  was  exalted  at  God's  right  hand 
lo  be  a  prince  and  faviour  to  his  brethren,  and  received 
gifts  for  men,  even  for  the  rebellious,  and  them  that  hated 
and  had  (old  him. 

7.  After  this  there  was  a  prophecy  given  forth  of 
Chrift,  on  fomc  accounts,  more  particular  than  ever 
any  had  been  before,  even  that  which  was  in  Jacob's 
blefiiiig  his  fen  Judah,  this  was  more  particular  in  ihew- 
ing  of  whofe  pofterity  he  was  to  be.  When  God  called 
Abraham,  it  was  revealed  that  he  was  to  be  of  Abraham's 
pofterity.  Before  we  have  no  account  of  any  revelation 
concerning  Chrift's  pedigree  confined  to  narrower  limits 
than  the  pofterity  of  Noah:  after  this  it  was  confined  to 

limits 

'  fled  and  got  him  out ;'  would  by  no  means  be  in  her  company. 
Though  it  was  no  fm  in  itfelf,  for  Jofeph  to  be  in  the  houfe  where 
his  miltrefs  was ;  but  under  thefe  circumftances  it  would  expofc 
him  to  fin.  Jofeph  was  fenfible  he  had  naturally  a  corrupt  heart, 
that  tended  to  betray  him  to  fin  ;  and  therefore  he  would  by  no 
means  be  in  the  way  of  temptation  ;  but  with  hafle  he  fled,  he 
ran  from  the  dangerous  place.  Inafmuch  as  he  was  expofed  to  fin 
in  that  houfe  where  he  was,  he  fled  out  of  it  with  as  much  haite 
as  if  the  houfe  had  been  all  a  light  of  fire  ;  or  full  of  enemies,  who 
it&od  ready  with  drawn  fwords  to  flab  him  to  the  very  heart.  Whefx 
fhe  took  him  by  the  garment,  he  left  his  garment  in  her  hands :  he 
had  rather  lofe  his  garment  than  flay  a  moment  where  he  was  in 
fuch  clanger  of  lofing  his  chaflity."  [Pref.  EDWARDS'*  Pofih. 
Serm.  p.  150,  &c.~] 


FROM  ABRAHAM'S  CALL  TO  MOSES.       161 

limits  ftill  more  narrow  ;    fBr  though  Abraham  had   many 
fons,  yet  it  was  to  be  revealed   that  Chrift   was   to   be  of 
Ifaac's  posterity.      And  then  it  was  limited  more  dill :  for 
when  Ifaac  had  two  fons,  it  was  revealed  that  Chrifi  w;>: 
to  be  of  Ifrael's   pofterity.      And  now,  though  Ifracl  had 
twelve  fons,  yet  it  is  revealed  that  Chrift  was  to  be  of  Ju- 
dah's  pofterity:   Chrift  is  '  the  lion  of  the  tribe  of  Judah.' 
Refpeit   is  chiefly  fyacl  to  his  great  adb;,  when   it  is   faid, 
[Gen.  xlix.  8,9-]   '  Judah,  thou  art  he  whom  thy  brethren 
'   fhall  praife  ;    thine  hand   {hall  be  in  the  neck  of  thine 
'   enemies ;    thy  father's  children   iliall   how  down   before 
'  thee.     Judah  is  a  lion's  whelp  ;   from  the  prey,  my  fon, 
'  thou  art  gone  up:  he  (looped  down,  he  couched  os  a  lion, 
'   and  as  an  old  lion;  who  iliall  roufe  him  up  r'     And  then 
this  prediction  is  more  particularly  concerning  the  time  of 
Chrift's  coming,   [verfe  10.]     '  The  fceptre  fhall  not  dc- 
'  part  from  Judah,  nor  a  lawgiver  from   between  his  feet, 
*  until  Shiloh  come  ;    and  unto  him  ihall  the  gathering  of  '• 
(  the  people  be.'     The  prophecy  here,  of  the  calling  of  the 
Gentiles  confequent  on  Chrift's  coming,  feems  to  he  more 
plain  than  had   yet  been,   in  the  expreffion,   '  to  him  fliaD 
'  the  gathering  of  the  people  be.'   (G) 


(G)  JacoVs  prophecy  of  SHILOH.]  "This  remarkable  paflage 
(fays  Mr.  TOPLADY)  is  a  link  of  that  grand  chain  of  prophecy, 
which  was  delivered  by  the  patriarch  Jacob,  on  his  dying  bed. 
Such  are  the  faithfulnefs  and  the  condeicending  grace  of  God, 
that  he  frequently  brightens  the  laft  hours  of  his  people,  with  the 
richeft  difplays  of  his  power  and  prefence  :  nor  does  any  thing, 
fhort  of  heaven  itfelf,  afford  a  nobler  fight,  than  that  of  a  believer 
Handing  on  the  verge  of  eternity,  filled  with  the  faith  which  cafts 
out  fear,  happy  in  the  aflured  poflefiion  of  grace,  and  longing  for 
the  completion  of  that  grace  in  glory. 

"  For  we  find  him  [chap,  xlviii.  21.]  fpeaking  of  his  own  ap 
proaching  death,  with  as  much  eafe  and  complacency,  as  if  lie 
was  only  fetting  out  on  a  journey  of  pleafure  :  *  Ifrat'l  faid  unto 
*  Jofeph,  Behold,  I  die.'  He  perceived  the  fymptoms  of  advanc 
ing  diffolution  :  and  the  profpech  conduced,  not  to  alarm  his 
fears,  not  to  rivet  him  clofer  to  the  world;  but  operated  like  the 
ftiining  of  the  fun,  or  the  breathings  of  zephyr,  on  a  flower, 
It  expanded  his  hope  ;  enlarged  his  defire  for  heaven  ;  and  dif- 

Y    2  fufed 


1 62          HISTORY    OF    REDEMPTION. 

Thus  you  fee  ho\v  that  go\»el-li£ht  which  dawned  im 
mediately  after  the  fall  of  man,  gradually  increaied. 

8.  The 

fufed  the  fragrance  of  his  faith,  on  all  within  the  fphere  of  his 
converfation. 

"  As  greatly  as  this  eminent  faint  longed  to  be  diffolved,  and  to 
be  with  Chrift;  he  would  not  die,  until  he  had  taken  a  folemn  leave 
of  his  family,  by  bleffing  them  in  the  name  of  the  Lord,  and  by 
predicting  the  fate  of  their  polterities.  At  prefent,  I  mall  only 
confider  his  laft  adclrefs  to  Judah,  his  fourth  fon.  '  Judah,  thou  art 
*  he,  whom  thy  brethren  fhall  praife:'  /'.  e.  thy  tribe  mall  be  the 
moft  confpicuous  and  diftinguifhed,  on  various  accounts.  In  that 
portion  of  Canaan,  which  mail  fall  to  thy  defendants  and  to  thofe 
of  Benjamin,  the  city  of  Jerufalem  fLall  be  built,  and  the  temple  of 
God  mail  Hand.  But  chiefly  (halt  thou  be  celebrated,  as  the  proge 
nitor  of  that  fpctlefs  mother,  from  whom  the  Son  of  God  (hall  derive 
his  inferior  nature:  and,  within  the  near  neighbourhood  of  thy  ter 
ritory  fhall  he  fuffer  and  expire,  for  the  falvation  of  his  people. 

"  Br.t  the  moil  valuable  part  of  the  prophecy  is  that  which  re 
lates  to  the  incarnation  of  Jefus  Chrift  :  '  The  fceptre  fhall  not 
'  depart  from  Judah,  nor  a  lawgiver  from  between  his  feet,  until 
'"Shiloh  came;  and  to  him  fhall  the  gathering  of  the  people  be.' 

"  Of  all  regal  ornaments,  the  fceptre  is  faid  to  be  the  molt  an 
cient.  And,  probably,  its  oiigin  was  extremely  fimple.  It  feems 
to  have  taken  its  rife  from  the  crook,  wielded,  in  earlidl  times, 
by  the  harmlefs  hand  of  a  fhephcrd.  The  Greek  word  r_Sxijflr!f9i>3 
(from  whence  the  Latin  fceptrum,  and  the  Englifh  fceptre,)  pro 
perly  denotes  a  ftaff,  or  wand,  of  fuff  cient  length  for  a  perfon  to 
lean  upon  :  and  the  Hebrew  [tDH5£>]  is  in  ilridtncfs  a  flafi  made  oi 
a  moot  or  /trait  bough  of  a  tree.  Such  as  were  the  ftavos  of  t he- 
primitive  fhepherds  and  hertlfmen. 

"  By  that  fceptie,  which,  for  a  given  time,  «was  not  to  depart 
from  Judah,  is  undoubtedly  meant,  the  adininiftration  of  tempo 
ral  power.  Hence  the  Septuagint  render  the  palTage,  A  fupreme 
governor  fhall  not  fail  out  of  Judah;  ....  till  the  Meffiah's  ad 
vent.  The  words,  fceptre,  and  lawgiver,  are  here  explicatory  of 
each  other;  and  mutually  denote,  a  fericc  of  native  governors,  who 
fhould  rule  the  Jewifh  nation  according  to  its  own  law.  And  the 
fenfe  of  the  whole  is,  that  Judah  mould  continue  a  diitinft  tribe 
by  itfelf;  and  that  its  civil  jurifdiclion  fhould,  under  fome  form  or 
other,  and  with  a  greater  or  lefs  degree  of  authority,  remain  in 
Jewifli  hands,  till  the  incarnation  of  God  the  Son 

"  On  this  illuftrious  prophecy,  uttered  almoft  eighteen  hun 
dred  years  before  the  birth  of  Chriit,  prophane  liiliory  may  be 
confidered  as  the  belt  commentary.  We  there  find,  that  the  fcep 
tre  did  (not  actually  depart,  but)  begin  to  depart  from  Judah,  or 
verge  towards  a  departure,  within  little  rnorr  than  half  a  century- 
prior 


FROM  ABRAHAM'S  CALL  TO  MOSES.       163 

8.  The  work  of  redemption  was  carried  on  in  this 
period,  in  God's  wonderfully  prcferving  the  children  of 

Ifrael 

prior  to  our  Lord's  nativity,  when  Jerufalem  was  befieged  and 
taken  by  Pompey  ;  and  Ariftobulus  II.  then  king  of  Judea,  was 
fent  prifoncr  to  Rome. 

"  As  the  manifeft  ation  of  God  in  human  nefh  drew  nearer,  the 
fymptoms  of  the  departing  fceptrc  grew  {till  more  vifible.  The 
fucceflive  expeditions  of  Gabinius,  of  Craffus,  and  of  Caffius, 
againft  this  devoted  people,  contributed  to  prepare  the  way  for 
the  fulfilment  of  Jacob's  prediction  ;  and,  in  fa£l,  proclaimed,  that 
Shiloh  would  foou  appear. 

"  The  fceptrc,  however,  was  not,  hitherto,  departed  from  Ju- 
dah  :  their  civil  power  and  independency,  though  checked,  were 
not  extinguifhcd.  They  were  ftill  governed  by  magiftrates  of  their 
own  ;  and  were  even  treated,  on  various  occafions,  not  as  depen 
dents,  but  as  friends  and  allies  of  the  Roman  itate. 

"  A  few  years  lower,  when  Herod  (flatteringly  furnamed,  the 
great,)  a  native  of  Edom,  was  appointed  Tetrarch,  and  (foon 
after  King)  of  Judea,  chiefly  by  his  intereft  with  Mark  Antony  ; 
the  prophecy  drew  nearer  to  its  accomplifhmcnt.  But  though  the 
throne  was  now,  for  the  firft  time,  filled  by  a  foreigner  ;  ftill,  that 
foreigner  was  a  profeffor  of  Judaifm.  Herod  revered,  or  at  leaft 
affefted  to  revere,  the  Mofaic  inftitutions  ;  and  even  rebuilt  [or 
rather  repaired]  the  temple,  at  a  valt  expence.  The  fubordinate 
magiftracy,  alfo,  confided  of  Jews :  as  did  the  funhcdrirn,  which 
was  their  higheft  court  of  judicature.  The  fceptre,  therefore, 
though  departing  faft,  was  not  entirely  gone  from  Judah,  ere 
Shiloh  came.  Chrill  was  born  towards  the  clofe  of  this  Herod's 
reign  ;  i.  e.  while  the  political  and  ecclefiaftical  conftitution  of 
Judea  were  fubfifting.  Herod,  indeed,  was  in  forne  fenfe  tribu 
tary  to  the  Roman  empire  :  but  the  Jews  themfelves  were,  for  the 
moll  part,  in  full  pofleflion  of  their  civil  and  religious  rights. 

"  When  our  bleffcd  Saviour  was  about  twelve  years  of  age,  the 
fceptre  totally  departed  from  Judah.  For,  Herod  (who  died 
while  our  Lord  was  yet  an  infant)  was  fucceeded  by  his  fon  Ar- 
chelaus  ;  which  Archelaiis,  after  reigning  about  ten  years,  was 
depofcd  and  baniihed  by  the  emperor  Auguftus.  From  thence 
forward,  the  tribe  of  Judah,  which  had  fo  long  been  diRinguiihed 
by  its  dignity  and  pre-eminence,  was  reduced  to  a  Roman  pro 
vince,  and  became  an  appendage  to  the  empire.  Qutrinius,  pre- 
feft  of  Syria,  was  conirniflioned  to  take  pofTeffion  of  the  country 
in  the  emperor's  name  ;  andCoponius,  a  Roman  knight,  was  fcnt 
to  prefide  over  it,  as  lieutenant  governor. 

"  Thus  did  the  fceptre,  at  length,  depart  from  Judah,  and  a 
lawgiver  from  between  his  feet.  Auguilus  drove  the  nail  to  the 
head  ;  and  Titus  clenched  it,  within  forty  years  after  our  Lord's 
crucifixion  j  when  the  city  and  tt'~pie  were  utterly  deftroyed,  and 


164        HISTORY   OF    REDEMPTION. 

Ifrael  in   Egypt,  when  the  power  of  Egypt   was  engaged 
utterly  to  deftroy  them.      They  feemed  to  be  wholly  in 

the 

thofe  of  the  Jews,  who  efcaped  immediate   death,  were  fold  for 
(laves  into  every  part  of  the  known  world. 

"  It  is  certain,  therefore,  that  the  promifed  Shiloh  is  come  : 
and  Jefus  Chrift  the  righteous,  in  whofe  childhood  the  fceptre  de 
parted,  is  both  the  Son  of  the  moft  high  God,  and  likewife  the 
true  Meffiah,  of  whom  Mofes  in  the  law,  and  the  prophets,  did 
write. 

*'  Shiloh,  may  be  rendered  the  Son  ;  alfo  the  Saviour  ;  like 
wife,  the  peaceable,  and  the  profperous  one.  The  Septuagint 
tranflates,  or  rather  paraphrafes  it,  by,  '  He  for  whom  [all]  things 
*  are  laid  up,  or  kept  in  ftore.'  In  his  adorable  pcrfon,  and  moll 
wonderful  offices  and  transitions,  Jefus  exhaufta  everyone  of  thofc 
figniftcations.  He  is,  the  Son  of  God  ;  the  only  Saviour,  the 
peace-maker  between  God  and  men.  He  profpered  and  prevailed, 
to  the  Itttermoftj  in  the  whole  and  in  every  branch  of  his  media 
torial  undertaking.  And,  for  him,  all  things  are  referved. 

"  To  him  (hail  the  gathering  of  the  people  be.  It  is  plain, 
from  this  claufe  of  the  text  before  us,  that  redemption  by  Chviit 
is  not  a  random  and  precarious  thing.  .  .  .  He  was  born,  and  Hied 
his  blood,  '  for  a  peculiar  people,  whom  his  own  iar.ttiiying  grace 
'  was  to  make  zealous  of  good  works  ;'  [Tit.  ii.  14.]  and  that  he 
might  '  gather  together  into  one  glorified  company,  all  the  chil- 

'  dren  of  God  that  were  fcattcred  abroad.'      [John  xi.  52.] 

[Gofpcl  Mag.  Dec.  1776.] 

The  latter  might  be  rendered,  with  a  flight  variation,  '  until 
'  Shiloh  come,  and  the  people  be  gathered  unto  him,'  which  ftill 
more  exaflly  correfponded  with  the  event ;  for  great  multitudes,  both 
of  Jews  and  Gentiles,  were  actually  gathered  to  Chrift,  before  the 
fceptre  totally  departed,  by  the  deftruction  of  the  Jewilh  ftate  ;  and 
this  indeed  our  Lord  himfclf  predicted.  [Matt.  xxiv.  14.] 

But  it  mould  not  be  concealed,  that  a  learned  Jew  of  the  prefent 
age  (Mr.  LEVI)  has  offered  another  tranflatiou  of  part  of  this 
verfe,  which,  if  admitted,  would  overturn  the  whole  of  this  cxpo- 
fition,  and  turn  the  tables  on  us  completely  :  '  The  fceptre  fhall 
'  not  depart  from  Jtidah,  nor  the  lawgiver  from  between  his  feet 
f  for  ever,  becav.fc  Shiloh  [/.  e.  Meffiah]  (hall  come,'  &JV.  And  in 
fupport  of  this  tranilation  he  adds,  "  I  fhall  juft  mention,  that  ac 
cording  to  the  common  tranflation,  which  all  the  Chriftian  writers 
feem  to  have  adopted,  the  adverb,  lecaufe,  llands  for  a  cypher  in 
the  text,  as  no  word  is  given  for  it ;  and  which,  I  think,  is  a  de- 
moaftration  of  the  truth  of  my  expofition,  and  the  falfity  of  the 
common  tranflation  ;  whether  defignedly  or  not,  is"  not  now  before 
me."  But  fuppofe  for  a  moment  that  his  interpretation  were  the 
Chriftian  one,  and  favourable  to  our  caufe,  would  he  not  have  faid, 

'  Wha; 


FROM  ABRAHAM'S  CALL  TO  MOSES.       165 

the  hands  of  the  Egyptians  ;  they  were  their  fervants,  and 
were  fubject  to  the  power  of  Pharaoh,  who  fet  himfelf  to 
weaken  them  hy  hard  bondage.  And  when  he  faw  that 
did  not  do,  he  fet  himfelf  to  extirpate  the  race  of  them, 
by  commanding  that  every  male  child  ihould  be  drowned. 
But  after  all  that  Pharaoh  could  do,  God  wonderfully  pre- 
ferved  them  ;  and  not  only  fo,  but  increafed  them  exceed 
ingly  ;  fo  that  inilead  of  being  extirpated,  they  greatly 
multiplied. 

9.  Here  is  to  be  obferved,  not  only  the  prefervation  of 
the  nation,  but  God's  wonderfully  preferving  and  uphold 
ing  his  inviiible  church  in  that  nation,  when  in  danger  of 
being  overwhelmed  in  the  idolatry  of  Egypt.  The  chil 
dren  of  Ifrael  being  long  among  the  Egyptians,  and  being 

fervants 

'  What  a  grofs  combination  is  here  of  ignorance,  prevarication, 
'  and  falfhood  ?'  At  lealt  he  might  have  faid  fo  with  more  appear 
ance,  of  reafon  than  the  cenfure  he  has  above  infmuated ;  for  in 
printing  the  Hebrew  text  he  has  artfully  divided  the  words,  or 
rather  ivurd,  in  difpute,  not  only  by  omitting  the  malkaph  [a  kind 
of  hyphen]  but  by  inferting  feveral  lines  of  Englifh  between. 
But  to  this  evalion  we  reply, 

1.  Though  the  adverb  [~jy]  fometimes  fignifies  for  ever,  yet 
it  doth  not,  when  joined  with  the  particle  [o]   as  in  the  text. 
Compare  Gen.  xxvi.  13. — xli.  49, — 2  Sam.  xxiii.  10. — 2  Chron. 
xxvi.  15.    All  which  are  omitted  in  Le<vis  dictionary.    [See  Tay- 
lar's  Concordance  in  "Tj;  p.  65.]      Some,  indeed,   (as  R.  Bechari) 
pretend  that  the  accent  jethib  feparates  the  words,  and  makes  a 
paufe  upon  the  former ;  "  But  this  they  can  give  no  inftance  of, 
efpecially  when  it  hath  athnac  immediately  preceding  it  as  in  this 
place."      [OWEN'S  Exercit.  on  the  Heb.  vol.  i.  p.  149.  and  Poll 
Syn.  in  loc.     To  which  may  be  added,  that  the  adverb  does  not 
iignify  for  ever,  abfolutely  put  without  feme  antecedent  noun  or 
particle.      [GiLi,  in  loc.] 

2.  We  have  on  our  fide  the  three  Targums  and  the  moft  ancient 
and  learned  rabbies.      So  the  Cbaldee  puraphrafc  faith,  '  He  that 

'  hatb  dominion  fliaU  not  be  taken  away UNTIL  Meflrah 

'  come.'     The  Jeruialem  Targum,  '  Kings  (hall  not  ceafe  UNTIL 
*  M::ffiah  corne.'     The  other  Targum,   D.  Kimchi,  Aben  Ezra, 
and  R.  Sol.  Jarchi  to  the  fame  efieft.      [See  the  authorities  referred 
to  in  the  authors  above  cited  ;  alfo  Alnfiu.  in  loc.] 

3.  If  \ve  ir.ull   give  two  words   inftead  of  one  in  the  Englifli 
tranflation,   (which  is  a  childim   notion)  the  moft  exa6t   will  be 
UNTIL  WHEN  [fo  the  LXX  tu?  txv~]  Sliiloh  Oiall  come. 


166        HISTORY    OF    REDEMPTION. 

fervants  under  them,  and  fo  not  having  the  advantage  of 
keeping  God's  ordinances  among  themfelves,  or  maintain 
ing  any  public  worlhip  or  inftruclion,  whereby  the  true 
religion  might  be  upheld  ;  and  there  being  now  no  written 
word  of  God,  they,  by  degrees,  in  a  great  meafure  loft  the 
true  religion,  and  borrowed  the  idolatry  of  Egypt ;  and  the 
greater  part  of  the  people  fell  away  to  the  worfhip  of  their 
gods.  [See  Ezck.  xx.  6,  8.— xxiii.  8.] 

This  now  was  the  third  time  that  God's  church  was 
almofl  {wallowed  up  and  carried  away  with  the  wicked- 
nefs  of  the  world  ;  once  before  the  flood  ;  a  fecond  time 
before  the  calling  of  Abraham  ;  and  now  in  Egypt.  But 
yet  God  did  not  fuffer  his  church  to  be  quite  overwhelmed  ; 
he  ftill  faved  it,  like  the  ark  in  the  flood,  and  as  he  faved 
Mofes  in  the  midft  of  the  waters,  in  an  ark  of  bulrufhcs, 
where  he  was  in  the  utmoft  danger  of  being  fwallowed  up. 
The  true  religion  was  frill  kept  up  with  fome  ;  and  God 
had  ftill  a  people  among  them,  even  in  this  miferable,  cor 
rupt,  and  dark  time.  The  parents  of  Mofes  were  true  fer 
vants  of  God,  [Heb.  xi.  23.]  '  By  faith  Mofes,  when  he 
'  was  born,  was  hid  three  months  of  his  parents,  hecaufe 
'  they  faw  that  he  was  a  proper  child,  and  they  were  not 
'  afraid  of  the  king's  commandment.' 

I  have  now  gone  through  the  third  part  of  the  Old  Tef- 
tament  period  ;  and  have  ihown  how  the  work  of  redemp 
tion  was  carried  on  from  the  calling  of  Abraham  to  Mofes  ; 

O 

in  which  we  have  feen  many  great  things  done  towards  this 
work,  and  a  great  advancement  of  this  building,  beyond 
what  had  been  before. 


§  IV.     From  MOSES  to  DAVID. 

I  PROCEED  to  the  fourth  period,  which  reaches  from 
Mofes  to  David. — To  fliow  how*  the  work  of  redemption 
was  carried  on  through  this  alfo. 

The  firft  thing  that  offers  itfelf  to  be  confidercd  is  the 
redemption  of  the  church  of  God  out  of  Egypt ;  the  moll 

remark- 


FROM  MOSES  TO  DAVID.  167 

icmarkable  of  nil  the  Old  Teftament  deliverances,  and 
that  which  was  the  greateft  pledge  and  type  of  the  fu 
ture  redemption  of  Chrift;  and  is  much  more  infifted 
on  in  fcripture  than  any  other.  This  was  by  Jefus  Chrift, 
who  appeared  to  Mofes  in  the  bufh  ;  fent  him  to  redeem 
that  people  ;  as  is  evident,  becaufe  he  is  called  the  angel 
of  the  Lord;  [Exod.  iii.  2,  3.]  The  bufh  reprefented  the 
human  nature  of  Chrift,  who  is  called  the  branch.  This 
buili  grew  on  mount  Sinai  or  Horeb,  (H)  which  laft  name 
fignifies  a  dry  place,  as  the  human  nature  of  Chrift  was 
a  *  root  out  of  dry  ground.'  The  bufh  burning  with  fire 
reprefented  the  fufferings  of  Chrift,  in  the  fire  of  God's 
wrath,  (i)  It  burned,  and  was  not  confumed  ;  fo 
Chrift;  though  he  fuffered  extremely,  yet  perifhed  not ; 
but  overcame  at  laft,  and  rofe  from  his  fufFerings.  Be 
caufe  this  great  myftery  of  the  incarnation  and  fufferings 
of  Chrift  was  here  reprefented,  therefore  Mofes  fays,  '  I 
«  will  turn  afide,  and  behold  this  great  fight.'  A  great 
fight  he  might  well  call  it,  when  there  was  reprefented, 
God  manifeft  in  the  flefn,  fuffering  a  dreadful  death,  and 
rifing  from  the  dead, 

It  was  this  glorious  perfon  that  redeemed  Ifrael  out  ot 
Egypt  from  under  the  hand  of  Pharaoh  ;  as  afterward,  by 
his  death  and  fufTerings,  he  redeemed  his  elect  from  Satan, 

Z  the 


(H)  Horeb  or  Sinai. ~\  "  Horeb  is  a  mountain  in  Arabia  Pe- 
trasa,  at  fo  fmall  a  diftance  from  mount  Sinai,  that  they  feem  to 
be  no  more  than  two  tops  belonging  to  the  fame  mountain.  Sinai 
lies  to  the  eaft,  and  Horeb  to  the  weft ;  but  we  find  them  fre 
quently  in  fcripture  ufed  promifcuoufly."  [STACKHOUSE'S  Hift. 
of  the  Bible,  vol.  I.  b.  iii.  chap.  5.  note.] 

(i)  The  burning  bufh  typified  Chrijfs  SUFFERINGS.]  That 
fomething  typical  was  intended  by  this  vifion,  we  have  no  doubt; 
but  rather  apprehend  that  the  then  ftate  of  the  Jewifh  church  was 
the  objeft  intended;  fo  the  Heb.  doftors,  "  God  dwelt"  (fays 
R.  ELIEZER)  "  in  the  bramble  bufh,  and  the  bramble  bum  was 
[;'.  e.  fignified]  affliction  and  anguifn,  and  all  thorns  and  briars. 
And  why  dwelt  he  in  the  midft  of  affliction  and  anguifh  ?  but 
becaufe  he  faw  Ifrael  in  great  affliction,  he  alfo  dwelt  with  then) 
in  the  midft  of  affliction,  to  confirm  that  which  is  laid  in  Ifa.  Ixiii. 
9.  '  In  all  their  afHi&i0Bfl  he  was  sfflifted."  [See  Alnfivt,rth  in 
toe.] 


168        HISTORY    OF    REDEMPTION. 

the  fpiritual  Pharaoh.— Thofe,  he  delivered  them  from 
hard  fervice  and  cruel  drudgery ;  thefe,  from  the  cruel 
flaveiy  of  fin  and  Satan. — Thofe  he  redeemed  from  die 
iron  furnace  ;  thefe  from  everlafting  burnings.— -Thofe  he 
redeemed  with  a  flrong  hand  and  out-ftretched  arm,  and 
great  and  terrible  judgments  on  their  enemies ;  thefe 
\vith  mighty  grace  triumphing  over  principalities,  and 
powers,  and  executing  terrible  judgments  on  their  ene 
mies. — Thofe  he  faved  when  others  were  deftroyed,  by 
the  fprinklirig  of  the  blood  of  the  pafchal  lamb ;  thefe 
from  death  and  hell  by  the  fprinkling  of  his  own  blood. 
Thofe  he  brought  forth  forely  againft  the  will  of  the 
Egyptians,  when  they  could  not  bear  to  let  them  go; 
thefe  he  refcues  out  of  the  hands  of  the  devil,  when  his 
proud  heart  cannot  bear  to  be  overcome. 

In  that  redemption,  Chrift  did  not  only  deliver  the 
people  from  the  Egyptians,  bur  he  redeemed  them  from 
the  devils,  their  gods ;  for  before,  they  had  been  in  a 
(late  of  fervitude  to  the  gods  of  Egypt,  as  well  as  to  the 
Egyptians.  And  Chrift,  the  feed  of  the  woman,  did 
now,  in  a  very  remarkable  manner,  fulfil  the  curfe  on 
the  ferpent,  in  bruiling  his  head:  [Exod.  xii.  12.]  '  For 
4  I  will  pafs  through  the  land  of  Egypt  this  night,  and 
*  will  fmite  all  the  firft-born  in  the  land  of  Egypt, 
'  both  man  and  beaft,  and  againft  all  the  gods  of  Egypt 
«  will  I  execute  judgment.'  Hell  was  as  much,  and 
more,  engaged  in  that  affair,  than  Egypt  was.  The 
pride  and  cruelty  of  Satan,  that  old  ferpent,  was  more 
concerned  in  it  than  Pharaoh's.  He  did  his  worft 
againft  the  people,  and  to  his  utmoft  oppofed  their  re 
demption.  But  it  is  faid  chat  when  God  redeemed  his  peo 
ple  out  of  Egypt,  he  broke  the  heads  of  the  dragons  in  the 
waters,  and  broke  the  head  of  leviathan  in  pieces,  and 
gave  him  to  be  meat  for  the  people  inhabiting  the  wilder- 
nefs,  [Pfal.  Ixxiv.  12  —  14.]  God  forced  their  enemies 
to  let  them  go,  that  they  might  ferve  him ;  as  alfo  Zacha- 
rias  obferves  with  refpe6l  to  the  church  under  the  gofpel. 
[Luke  i.  74,  75.] 

Thf 


FROM  MOSES  TO  DAVID.  169 

The  people  of  Ifrael  went  out  with  an  high  hand,  and 
Chrift  went  before  them  in  a  pillar  of  cloud  and  fire.  (K) 
There  was  a  glorious  triumph  over  earth  and  hell  in  that 
deliverance.  And  when  Pharaoh  and  his  hoft,  and  Satan 
by  them,  purfued  the  people,  Chrift  overthrew  them  in 
the  Red  Sea  ;  '  the  Lord  triumphed  glorioufly  ;  the  horfe 
'  and  his  rider  he  cafFinto  the  fea,'  and  there  they  flept  their 
laft  fleep,  and  never  followed  the  children  of  Ifrael  any 
more  ;  as  all  Chrift's  enemies  are  overthrown  in  his  blood, 

Z  2  which 

(K)  The  pillar  of  cloud  and  Jire.  ~]  There  is  no  doubt  but  the 
grand  defign  of  this  phenomenon  was  to  be  a  guide  to  the  camp 
of  Ifrael  in  their  journies  both  by  night  and  day;  it  was  alfo  a 
made  from  the  burning  fun-beams  in  the  defert  they  were  to  pafs  : 
and  the  vehicle  of  the  divine  prefence  the  Shechinah  from  which  ora 
cles  were  delivered.  A  fancy,  but  moderately  lively,  will  recollect 
a  multitude  of  objects  of  which,  if  this  might  be  typical,  Chrift 
himfelf,  the  holy  fcriptures,  but  above  all  the  myfteries  of  divine 
Providence,  are  therein  beautifully  reprefented.  Was  it  alternately 
luminous  and  opaque?  fo  are  the  providences  of  God,  at  one  time 
bright  and  promifing ;  at  another  dark  and  infcrutable.  Was  it 
dark  to  the  purfuing  Egyptians  while  it  illumined  the  fleeing  If- 
raelites?  So  often  has  the  fame  event  that  has  brought  falvatton  and 
glory  to  God's  people,  been  confufion  and  deftruction  to  their  ene 
mies.  Was  this  cloud  the  guide  of  Ifrael  through  all  their  pil 
grimage  in  the  defert?  Thus  doth  God  lead  his  people  through  all 
the  viciflitudes  of  this  mortal  life,  and  every  providence,  whether 
light  or  dark,  whether  profperous  or  adverfe,  will  infallibly  for 
ward  his  people  to  the  heavenly  Canaan.  But  above  all  be  it  re 
membered  that  God  was  in  the  cloud  ;  yes,  believer,  and  in  thy 
every  trial,  as  well  as  comfort,  may  God  be  found.  He  inhabits 
and  directs  all  the  clouds  that  attend  this  way  ;  and  though,  like 
Ifrael,  ye  may  be  baptifed  in  the  cloud  or  in  the  fea,  ye  mall  not 
be  overwhelmed. 

*'  Ye  fearful  faints  frefh  courage  take  ; 
The  .clouds  ye  fo  much  dread, 

Are  big  with  mercy,  and  mall  break 

In  bleflings  on  your  heads."  [COOPER.] 

Some  learned  men  have  conjectured  that  this  appearance  was 
not  altogether  new;  but  that  the  fame  Shechinah  had  guided  Abra 
ham  [and  doubtlefs  then,  ethers,]  in  his  travels  to  the  promifed 
land,  and  had  directed  him  to  Mount  Moriah  ;  that  this  appearance 
fatisfied  Ifaac,  as  well  as  Abraham,  of  the  divine  will;  and  that 
therefrom,  the  angel  of  the  covenant  who  inhabited  it,  called  to 
Abraham.  This  is  certainly  no  more  than  a  conjecture,  but  it  is  a 
conjecture  that  will  account  for  many  difficulties,  and  feems  no  way 
inconfiilent  with  revelation.  [See  Biblioth.  Biblica,  vol.  i.] 


HISTORY    OF    REDEMPTION, 

•which  by  its  abundant  fufficiency,  and  the  greatnefs  of  the 
fuffei  ings  with  which  it  was  fiied,  may  well  be  reprefented 
by  a  fea.  The  Red  Sea  might  reprefent  Chrift's  blood,  as 
is  evident,  becaufe  the  apoftle  compares  the  children  of 
Urael's  paffage  through  it,  to  baptifm,  [i  Cor.  x.  i,  2.] 
and  we  know  that  the  water  of  baptifm  represents  the 
blood  of  Chrift. 

Thus  Chrift,  the  angel  of  God's  prefence,  in  1m  love  and 
in  his  pity,  redeemed  his  people,  and  carried  them  in  the 
days  of  old  as  on  eagle's  wings,  fo  that  none  of  their  proud 
and  malicious  enemies  could  touch  them. 

This  was  another  new  thing  that  God  did  towards  this 
great  work  of  redemption.  God  never  had  done  any 
thing  like  it  before.  [Deut.  iv.  32-— 34.]  This  was  the 
greateft  advancement  of  the  work  of  redemption,  that  had 
been  begun  and  carried  on  from  the  fall  of  man  ;  a  great 
ftep  taken  in  divine  providence  towards  a  preparation 
for  Chrift's  coming  into  the  world,  and  working  out  his 
great  and  eternal  redemption  :  for  this  was  the  people  of 
whom  Chrift  was  to  come.  And  now  we  may  fee  how 
that  plant  flourimed  that  God  had  planted  in  Abraham. 
Though  the  family  of  which  Chrift  was  to  come,  had 
been  in  a  degree  feparated  from  the  reft  of  the  world 
before,  in  the  calling  of  Abraham,  yet  that  feparation 
appeared  not  to  be  fufficient.  For  though  by  that  they 
were  kept  as  ftrangers  and  fojourners,  and  from  being 
united  with  other  people  in  the  fame  political  focieties  ; 
yet  they  remained  mixed  among  them,  by  which  means, 
as  it  had  proved,  they  were  in  danger  of  wholly  Joling 
the  true  religion,  and  of  being  over-run  with  the  idolatry 
of  their  neighbours.  God  now,  therefore,  by  his  redemp 
tion,  feparated  them  as  a  nation  from  all  other  nations, 
to  fubfift  by  themfelves  in  their  own  policical  and  ecclefiaf- 
tical  ftate,  without  having  any  concern  with  the  heathen 
nations,  that  they  might  fo  be  kept  feparate  till  Chrift 
ihould  come  ;  and  fo  that  the  church  of  Chrift  might 
be  upheld,  and  might  keep  the  oracles  of  God,  till  that 
time  ;  that  in  them  might  be  exhibited  thofe  types  and 
prophecies  of  Chrift,  and  thofc  hiftories,  and  other  divine 

in  ft  rue- 


FROM  MOSES   TO   DAVID.  171 

jnftructions,  that  were  neceflary  to  prepare  the  way  for 
Chrift's  coming. 

2.  As  this  people  were  feparated  to  be  God's  peculiar 
people,  fo  all  other  people  upon  the  face  of  the  whole 
earth  were  wholly  rejected  and  given  over  to  heathenifm. 
This,  fo  far  as  the  providence  of  God  was  concerned  in  it, 
belongs  to  the  great  affair  we  are  now  upon,  and  was  one 
thing  that  God  ordered  in  his  providence  to  prepare  the 
way  for  Chrift's  coming,  and  the  great  falvation  ho 
was  to  accompli  (h  :  it  was  to  prepare  the  way  for  the 
more  glorious  and  fignal  victory  and  triumph  of  Chrift's 
power  and  grace  over  the  wicked  and  miferable  world, 
and  that  Chrift's  falvation  of  the  world  of  mankind  might 
become  the  more  fenfible.  This  is  the  account  the  fcrip- 
ture  itfelf  gives  us  of  the  matter.  [Rom.  xi.  30-—  32.]  The 
apoftle  there  fpeaking  to  the  Gentiles  that  had  formerly 
been  heathens,  fays,  *  As  ye  in  times  paft  have  not  believed 
'  God,  yet  have  now  obtained  mercy  through  their  un- 
'  belief ;  even  fo  have  thefe  alfo  now  not  believed,  that 
-  through  your  mercy  they  may  alfo  obtain  mercy.  For 
'  God  hath  concluded  them  all  in  unbelief  that  he  might 
4  have  mercy  upon  all.'  i.  e.  It  was  the  will  of  God,  that 
the  whole  world,  Jews  and  Gentiles,  flioul-d  be  concluded 
in  vifible  and  profeffed  unbelief,  that  fa  God's  mercy  and 
Chrift's  falvation  towards  them  all  might  be  vifible  and 
fenfible.  For  the  apoftle  is  not  fpeaking  only  of  that  un 
belief  which  is  natural  to  all  God's  profeffing  people  as 
well  as  others,  but  of  that  which  is  apparent  and  vilible  ; 
fuch  as  the  Jews  fell  into,  when  they  openly  rejected  Chrift. 
The  apoftle  obferves,  how  that  firft  the  Gentile  nations 
were  included  in  a  profeffed  unbelief  and  open  opposition 
to  the  true  religion,  before  Chrift  came,  to  prepare  the 
way  for  the  calling  of  the  Gentiles,  which  was  foon  aiter, 
that  God's  mercy  might  be  the  more  confpicuous  to  them  ; 
and  that  the  Jews  were  rejected  from  the  vifible  church, 
to  prepare  the  way  for  the  calling  of  the  Jews,  which 
ihall  be  in  the  latter  days :  fo  that  it  may  be  feen  of  all 
nations,  Jews  and  Gentiles,  that  they  are  evidently  re 
deemed  by  Chrift,  from  their  being  vifibly  aliens  from 

the. 


172        HISTORY    OF    REDEMPTION. 

die  commonwealth  of  Ifrael,  without  hope,  and  without 
God  in  the  world. 

We  cannot  with  certainty  precifely  determine  at  what 
time  the  apoftafy  of  the  Gentile  nations  became  univerfal. 
It  was  a  gradual  thing,  as  we  have  already  oblerved.  It  was 
general  in  Abraham's  time,  but  not  univerfal  :  for  then  we 
find  Melchizedec,  one  of  the  kings  of  Canaan,  was  prieft 
of  the  moft  high  God.  [See  note  (Y)  p.  138.]  And  after 
this  the  true  religion  was  kept  up  for  a  while  among  fome 
of  the  reft  of  Abraham's  pofterity,  befides  the  family  of 
Jacob  and  alfo  in  fome  of  the  pofterity  of  Nahor,  of  which 
we  have  inftances  in  Job,  his  three  friends,  and  Elihu. 
The  land  of  Uz,  where  Job  lived,  was  a  land  poflefled  by 
the  pofterity  of  Uz,  or  Huz  the  fon  cf  Nahor,  Abraham's 
brother,  of  -whom  we  read,  [Gen.  xxii.  21.]  Bildad  the 
Shuhite  was  of  the  offspring  of  Shuah,  Abraham's  fon  by 
Keturah,  [Gen.  xxv.  1,2.]  and  Elihu  the  Buzite,  was 
of  Buz,  the  fon  of  Nahor,  the  brother  of  Abraham.  So 
the  true  religion  lafted  among  fome  other  people,  befides 
the  Ifraelites,  fome  time  after  Abraham,  but  not  long:  and 
it  is  probable  that  the  time  of  their  rejection,  and  being 
given  up  to  idolatry,  was  about  the  time  when  God  fepa- 
rated  the  children  of  Ifrael  from  Egypt  to  ferve  him ;  for 
they  are  often  put  in  mind  on  that  occafion,  that  God  bad 
now  feparated  them  to  be  his  peculiar  people  ;  or  to  be 
diftinguiihed  from  all  other  people  upon  earth,  to  be  his 
people  alone  ;  to  be  his  portion,  when  others  were  rejec 
ted.  This  fcems  to  imply  that  God  now  chofe  them  in 
fuch  a  manner,  that  his  vitible  choice  of  them  was  accom 
panied  with  a  vifiblc  rejection  of  all  other  nations  in  the 
world  ;  that  God  came,  and  took  up  his  refidence  with 
them,  as  it  were,  forfaking  all  other  nations. 

And  as  the  firft  calling  of  the  Gentiles  after  Chrift  came, 
was  accompanied  with  a  rejection  of  the  Jews  ;  fo  the  rirft 
calling  of  the  Jews  to  be  God's  people,  when  they  were 
called  out  of  Egypt,  was  accompanied  with  a  rejection  of 
the  Gentiles. 

Thus  all  the  nations  throughout  the  whole  world,  ex 
cept  the  Ifraelites,  and  thofe  that  embodied  themfelves  with 

them, 


FROM  MOSES  TO  DAVID.  173 

them,  were  left  to  idolatry  ;  and  fo  continued  a  great  many 
ages,  even  from  this  time  till  Chrift  came,  which  was 
about  fifteen  hundred  years.  They  were  concluded  fo  long 
a  time  in  unbelief,  that  they  might  be  a  thorough  proof  of 
the  neceffity  of  a  faviour  ;  that  it  might  evidently  appear 
by  fo  long  a  trial,  that  mankind  were  utterly  inefficient 
to  deliver  themselves  from  that  grofs  darknefs  and  mifery, 
and  fubje&ion  to  the  devil,  that  they  had  fallen  under; 
that  it  might  appear  that  all  the  wifdom  of  the-philofophers, 
and  the  fages  that  the  heathen  had  among  them,  could  not 
deliver  them  from  their  darknefs,  for  the  greater  glory  to 
Jefus  Chrift,  who  when  he  came,  enlightened  and  deli 
vered  them  by  his  glorious  gofpel.  Herein  the  wonderful 
wifdom  of  God  appeared,  in  thus  preparing  the  way  for 
Chrift's  redemption.  This  the  fcripture  teaches  us,  [as 
in  i  Cor.  i.  21  ]  '  For  after  that,  in  the  wifdom  of  God, 

*  the  world  by  wifdom  knew  not  God,  it  pleafed  God 

*  by  the  foolillinefs  of  preaching  to  fave  them   that  be- 
1  lieve.' 

3.  The  next  thing  done  towards  the  work  of  redemp 
tion  is  God's  giving  the  moral  law  in  fo  awful  a  manner 
at  mount  Sinai.  This  was  another  new  thing  that  God 
did,  a  new  ftep  taken  in  this  great  affair.  [Deut.  iv.  33.] 

*  Did  ever  a  people  hear  the  voice  of  God  (peaking  out 

*  of  the  midft  of  fire,  as  thou  haft  heard,  and  live  ?'  And 
it  was  a  great  thing,  whether  we  confider  it  as  a  new  ex 
hibition  of  the  covenant  of  works,  or  given  as  a  rule  of 
life. 

The  covenant  of  works  was  here  exhibited  to  be  as  a 
fchoolmafter  to  lead  to  Chrift,  not  only  for  the  ufe  of  that 
nation  in  the  ages  of  the  Old  Teftament,  but  for  the  ufe 
of  God's  church  throughout  all  ages  of  the  world,  as  an 
inftrument  that  the  great  Redeemer  makes  ufe  of  to  con 
vince  men  of  their  fm  and  mifery,  and  helplefs  ftate,  and 
of  God's  awful  and  tremendous  majefty  and  juftice  as  a 
lawgiver,  and  to  make  men  fenfible  of  the  neceffity  of 
Chrift  as  a  faviour.  The  work  of  redemption,  in  its  fav- 
ing  effect  on  men's  fouls,  in  all  the  progrefs  of  it,  is  not 
carried  on  without  the  ufe  of  this  law. 

It 


i74        HISTORY    OF    REDEMPTION. 

It  was  given  in  an  awful  manner,  with  a  terrible  voice',- 
Yo  exceedingly  loud,  that  all  the  people  which  were  in  the 
camp  trembled  ;  and  Mofes  himfelf,  though  fo  intimate  a 
friend  of  God,  yet  faid,  '  I  exceedingly  fear  and  quake  ;' 
[Heb.  xii.  21.]  the  voice  being  accompanied  with  thun 
ders  and  lightnings,  the  mountain  burning  with  fire  and 
the  earth  itfelf  fhaking  and  trembling  ;  (L)  to  make  all 
fenfible  how  great  that  authority,  power,  and  juftice  was, 
that  ftood  engaged  to  exadt  the  fulfilment  of  this  lav/, 
and  how  terrible  his  wrath  will  be  againft  every  breaker 
of  it;  that  men,  being  fenfible  of  thefe  things,  might  have 
a  thorough  trial  of  themfelves ;  prove  their  own  hearts  ; 
know  how  impofiible  it  is  for  them  to  have  falvation  by 

the 
(  L )    The  law  accompanied  with  THUNDERS.] 

"  Thus  while  the  labouring  angel  fvvell'd  the  found, 

And  rent  the  Ikies,  and  mook  the  ground, 
Up  rofe  th'  Almighty  ;  round  his  fapphire  feat 
Adoring  thrones  in  order  fell ; 
The  lefier  powers  at  diftance  dwell, 
And  caft  their  glories  down  fuccefiive  at  his  feet  : 

Gabriel  the  great  prepares  his  way, 
*  Lift  up  your  heads,  eternal  doors,'  he  cries  ; 
Th'  eternal  doors  his  word  obey, 
Open  and  fhoot  celeftial  day 

Upon  the  lower  flues. 
Heav'n's  mighty  pillars  bow'd  their  head, 

As  their  Creator  bid, 

And  down  Jehovah  rode  from  the  fuperior  fphere, 
A  thoufand  guards  before,  and  myriads  in  the  rear. 

His  chariot  was  a  pitchy  cloud, 

The  wheels  befet  with  burning  gems  ; 

The  winds  in  harnefs  with  the  flames 
Flew  o'er  th'  ethereal  road  : 

Down  thro'  his  magazines  he  pad 

Of  hail,  and  ice,  and  fleecy  fnow, 

Swift  rolFd  the  triumph,  and  as  fail 
Did  hail,  and  ice,  in  melted  rivers  flow. 

The  day  was  mingled  with  the  night, 
His  feet  on  folid  darknefs  trod, 

His  radiant  eyes  prociaim'd  the  God, 

And  fcatter'd  dreadful  light ; 
He  breath'd,  and  fulphur  ran,  a  fiery  ftream  : 
He  fpoke,  and  (tho'  with  unknown  fpeed  he  came) 
Chid  the  How  tempeft,  and  the  lagging  flame." 

[WATTS'  Hone  Lyr.  p.  35. } 


the  works  of  the  law,  and  fee  the  abfolute  neceffity  they- 
flood  in  of  a  mediator. 

If  we  regard  this  law  not  as  the  covenant  of  works, 
but  as  a  rule  of  life;  fo  it  is  made  ufe  of  by  the  Redeem 
er,  from  that  time  to  the  end  of  the  world,  as  a  directory 
to  his  people,  to  ihew  them  the  way  in  which  they  muft 
walk,  if  they  would  go  to  heaven:  for  a  way  of  fincere 
and  univerfal  obedience  to  this  law  is  the  narrow  way  that 
leads  to  life.  (M) 

4.  The  next  thing  obfervable  in  this  period,  was 
God's  giving  the  typical  law,  in  which  I  fuppofe  to  be 
included  molt  of  thofe  precepts  which  were  given  by 
Mofes,  that  did  not  properly  belong  to  the  moral:  not: 
only  thofe  laws  that  are  commonly  called  ceremonial, 
which  are  the  laws  prefcribing  the  ceremonies  and  cir~ 
cumftances  of  the  Jewifh  worihip,  and  their  ecclefiafiical 
ftate ;  but  alfo  many,  if  not  all  thofe  divine  laws  that 
were  political,  and  for  regulating  the  Jewifli  common 
wealth,  commonly  called  judicial ;  thefe  were  many  of 
them  typical.  The  giving  this  typical  law  was  another 
great  thing  that  God  did  in  this  period,  tending  to  build 
up  this  glorious  ftrudture  of  redemption  that  he  had  been 
carrying  on  from  the  beginning  of  the  world.  There 

A  a  had 

(M)  The  law  not  a  COVENANT  of  WORKS.]  "  The  decalogue 
or  ten  commandments  uttered  by  the  voice  of  God  himfelf,  is  an 
abftraft  of  that  original  law  under  which  man  was  created,  but 
publimed  in  a  prohibitory  form,  the  Ifraelites,  like  the  reft  of 
mankind,  being  depraved  by  fin,  and  ftrongly  inclined  to  the  com- 
miffion  of  every  evil.  This  law  could  not  be  defigned  as  a  cove 
nant,  by  obedience  to  which  man  mould  be  juftified,  for  long  be 
fore  this  the  gofpel  had  been  preached  to  Abraham,  [Gal.  iii.  8.J 
'  but  the  law  entered  that  fin  might  abound,'  [Rom.  v.  20. J  that 
the  extent,  evil,  and  the  defert  of  fin  might  be  known  ;  for  it 
reaches  to  the  molt  hidden  thoughts  of  the  heart,  requires  abfo- 
lute  and  perpetual  obedience,  and  denounces  a  curie  upon  all  who 
continue  not  therein  ....  Believers  of  old  were  relieved  from  the 
moral  law  by  the  facrifices  which  pointed  to  Chrifl ;  believers  un 
der  the  gofpel  are  relieved  by  a  direft  application  of  '  the  blood  of 
*  the  covenant.'  Both  renounce  any  dependance  on  the  moral 
law  for  j unification,  and  both  accept  it  as  a  rule  of  life,  in  the 
hands  of  a  Mediator,  and  are  enabled  to  yield  a  fincere,  though 
not  a  perfect  obedience."  [ViaiL.] 


176        HISTORY   OF   REDEMPTION. 

had  been  many  typical  events  of  providence  before,  that 
reprefented  Chrift  and  his  redemption  ;  and  fome  typical 
ordinances,  as  particularly  thofe  two  of  Sacrifices  and  cir- 
cumcifion:  but  now,  inftead  of  reprefenting  the  great  Re 
deemer  in  a  few  inftitutions,  God  gives  forth  a  law  full  of 
nothing  elfe  but  various  and  innumerable  typical  repre- 
fentations  of  good  things  to  come,  by  which  that  nation 
were  directed  how,  every  year,  month,  and  day,  in  their 
religious  actions,  and  in  their  conduct  of  themfelves,  in 
all  that  appertained  to  their  eccleiiaftical  and  civil  irate,  to 
fhow  forth  fomething  of  Chriil ;  one  obfei  vanc^fliowing 
one  thing,  exhibiting  one  doctrine,  or  one  benefit ,  ano 
ther,  another  :  fo  that  the  whole  nation  by  this  law  was, 
as  it  were,  conflituted  in  a  typical  ftate.  Thus  the  gofpel 
was  abundantly  held  forth  to  that  nation  ;  fo  that  there  is 
fcarce  any  doctrine  of  it,  but  is  particularly  taught  and 
exhibited  by  fome  obfervance  of  this  law  ;  though  it  was  in 
fhadows,  and  under  a  vail,  as  Mofes  put  a  vail  on  his  face 
when  it  {hone.  (N) 

To 


(N)  The  gofpel  revealed  in  the  TYPES.]  We  have  already  con- 
iidered  feveral  of  the  types,  and  fliall  confider  others  as  they  occur. 
This  note  is  intended  to  prove  that  the  ancient  Jews  themfelves 
confidered  them  in  the  fame  point  of  view. 

1.  It  mult  occur  to  every  thinking  perfon,  that  mere  ceremonies 
could  not  of  themfelves  ever  form  any  very  acceptable  fervices  to 
that  '  God  who  is  a  fpirit,  and  who  loves  to  be  worfhipped  in  fpirit 
*  and  in  truth;'  and  that,  unlefs  fomething  farther  was  defigned, 
many  parts  of  the  Jewifh  ritual  muft  appear  very  childim,  others 
very  ridiculous,  arid  fome  very  cruel.     There  feems  nothing  in  the 
wearing  of  fringes  or  ringing  of  bells  ;  in  waters  of  purification 
or  perfumes  of  incenfe  ;  much  lefs  in  the  flaughtering  of  hundreds 
or  thoufands  of  harmlefs  animals ;  Lfay,  there  fecms  nothing  in 
thefc,  in  themfelves  confidered,  that  appears  worthy  the  appoint 
ment  of  a  wife  and  holy  God,  or  the  obfervation  of  great  and  good 
wen.     Thefe  reflections  would  naturally  lead  them  to  fufpedt  fome 
thing  typical  muft  be  intended.  \ 

2.  This  idea  would  be  confirmed  by  confidering  the  particular 
exaftnefs  required  in  thefe  fervices ;  with  the  penalties  inflicted  on 
tranfgrcflion.     Upon  any  other  hypothecs  it  would  be  Difficult,  if 
not  impoflible  to  account  for  fo  many  being  flain  for  looking  into 
the  ark,  afpiring  to  the  prielthood,  &c.  or  for  Mofes  betlte  fo 

ftrfctly 


FROM  MOSES  TO  DAVID.  177 

To  this  typical  law  belong  all  the  precepts  that  relate  to 
building  the  tabernacle,  which  was  fet  up  in  the  wildernefs, 
and  all  the  form,  circumftances,  and  utenfils  of  it. 

5.  About  this  time  was  given  to  the  church  the  firil 
written  word  of  God  for  the  regulation  of  the  faith,  wor- 
fhip,  and  practice  of  his  church  in  all  ages,  which  was 
increafed  from  time  to  time  till  it  was  finifhed,  and  the 
canon  of  fcripture  completed,  by  the  apoftle  John.  It  is 

A  a  2  not 

ftri&ly  charged  to  make  '  all  things  according  to  the  pattern  exhi- 

*  bited  in  the  mount.'      [Heb.  viii.  £.] 

3.  We  have  already  feen  in  fome  inftances,  as  in  Abraham's 
offering  up  his  fon  Ifaac,  and  long  before,  in  the  facrifice  of  Abel, 
that  the  Old  Teftament  faints  really  had  fuch  views  ;  and  other 
inftances  will  occur  in  the  profecutien  of  our  fubjeft. 

4.  Agreeable  to  this  idea  we  find  the  prophets  commonly  fpoke 
in  figurative  language,  and  accompanied  it  by  typical  and  fymbo- 
lical  aftions ;  as  we  fee  in  Ifaiah   [xx.]   Jeremiah  [xiii.  I — 11.] 
Ezekiel  [iii.  I — 4.]  and  others.     This  muft  encourage  and  con 
firm  fuch  a  method  of  interpretation. 

5.  We  Chriftians  have  the  moft  unequivocal  afiertions  of  this  in 
the  New  Teftament.     The  law  is  called  a  '  fhadow  of  good  things 
'  to  come,'   [Heb.  x.  I.]     And  the  whole  Epiftle  to  the  Hebrews, 
and  great  part  of  that  to  the  Galatians,  is  written  to  prove  and  il- 
lultrate  this  very  point. 

6.  We  are  particularly  told  that  the  lav/  was  '  a  fchoolmafter  to 

*  lead  unto,'  to  point  out  the  neceffity,  excellency,  and  fuitable- 
nefs  of  '  Chrift,'  [Gal.  iii.  24.]   And  that  the  Jewifh  church  under 
this  difpenfation,  is  to  be  confidered  as  a  minor  under  tutors  and 
governors.   [Gal.  iv.  2.]      We  have  a  method  of  teaching  our  chil 
dren  their  letters  by  the  ufe  of  certain  pictures  affixed  to  them,  the 
more  ttrongly  to  imprefs  them  on  their  minds  :    [as  A,  an  Apple, 
B,  a  Book,  &c.  So  probably  the  old  Hebrews  K  an  Ox,  3  a  Houfc, 
&c.      See  Sharp's  Origin  of  Languages.]      A  method  fomewhat 
fimilar  to  this  the  Lord  feems  to  have  taken  with  his  ancient  people. 
Now,  as  he  would  not  be  thought  a  wife  inftruftor  who  taught  his 
little  pupils  the  pictures  without  the  letters,  how  Hi  all  we  juftify  the 
wifdom  of  God  in  teaching  the  Jews  thefe  ceremonies,  without 
their  meaning  and  defign  ? 

7.  Some  even  of  the  modern  Jews  have  dropt  hints  of  fuch  a 
defign,  particularly   1-lab.  Menachem  on  the  pafchal  lamb,  though 
they  acknowledge  their  ignorance  of  the  myftery,  "  until  the  fpirit 
from  above  (hall  be  poured  out  upon  them."    [  Ainfw.  in  Lev.  i.  2.] 

The  typical  import  of  the  tabernacle  and  its  furniture,  and  how 
far  believers  might  fee  the  fufferings  of  Qiirift  in  the  ancient  facri- 
jGces,  will  be  confidered  in  a  fubfequent  note.  [I.  N.  j 


i78        HISTORY    OF    REDEMPTION. 

not  very  material  whether  the  firft  written  word  was  the 
ten  commandments  written  on  the  tables  of  ftone  with  the 
finder  of  God,  or  the  book  of  Job  ;  nor  whether  the  book 
of  Job  was  written  by  Mofes,  as  fome  fuppofe,  or  by  Elihu, 
as  others,  (o)  If  it  was  written  by  Elihu,  it  was  written 
before  this  period  ;  but  yet  could  not  be  far  from  it,  as  ap 
pears  by  confidering  whofe  pofterity  the  perfons  were  that 
are  fpoken  of  in  it,  [fee  above,  p.  172.]  together  with  Job's 
great  age,  which  was  paft  before  this  was  written. 

The  written  word  of  God  is  the  main  inftrument 
Chrift  has  made  ufe  of  to  carry  on  this  work  of  redemp 
tion  in  all  ages  fmce  it  was  given.  There  was  a  necef- 
fity  now  for  the  word  of  God  being  committed  to  writing 
as  a  ftanding  rule  to  his  church.  Before  this,  the  church 
had  the  word  of  God  by  tradition,  either  immediately 
from  eminent  men  that  were  infpired,  who  were  then 
living,  or  elfe  by  tradition  from  former  generations, 
which  might  be  had  with  tolerable  certainty  in  ages  pre 
ceding  this,  by  reafon  of  the  long  lives  of  men.  Noah 
might  converfe  with  Adam,  and  receive  traditions  from 
him  ;  and  Noah  lived  till  about  Abraham's  time  :  and 
the  fons  of  Jacob  lived  a  confidcrable  time  to  deliver  the 
revelations  made  to  Abraham,  Ifaac,  and  Jacob,  to  their 
pofterity  in  Egypt,  (p)  But  the  diftance  from  the  begin 
ning 


(o)  Whether  tht  look  of  JOB  >was  written  by  MOSES.]  The 
learned  feem  now  pretty  well  fatisfied  that  the  book  of  Job  is  an 
Hebrew  poem,  written  in  a  dramatic  or  colloquial  form,  (as  is  So 
lomon's  fong)  and  generally  give  it  to  Mcfes,  as  the  moft  probable 
author:  but  whether  he  wrote  it  from  a  fact  within  his  obfervation 
during  his  exile  from  Egypt,  whether  from  traditional  records,  or 
had  the  facts,  as  well  as  afliftance  to  record  them,  immediately 
from  God,  is  not  fo  generally  agreed.  [See  Bp.  Lowth's  Praeleft. 
de  Sicra  Poefi  Heb.  prelect,  xix.  Poll.  Sjn.  Crit.  in  ch.  i. — Theo- 
log.  Repof.  vol.  i.  page  70.]  [U.  S.] 

(p)  The  LONGEV:TV  of  the  patriarchs.']  Our  author's  general 
remaik  of  the  few  hands  that  might  convey  traditions  through  a 
great  number  of  years  is  certainly  juft  :  but  here  is  a  fmall  mif- 
take  in  the  chronology,  which  in  all  probability  would  never  have 
heen  printed,  had  our  author  lived  to  have  been  his  own  editor. 

H« 


FROM  MOSES^TO  DAVID.  179 

ning  was  now  become  fo  great,  and  the  lives  of  men  fo 
fhortened,  (being  brought  down  tp  the  prefent  fbndard 

about 

He  afTerts  that  '  Noah  might  converfe  with  Adam  ;  but  it  appears 
from  the  following  table,  and  the  authorities  there  referred  to, 
that  Adam  died  above  an  hundred  years  before  Noah  was  born. 

Tears  of  the  'world. 

i ,     Adam  created. 

130,  Gen.  v.  3.  at   130  years  old  Adam  begat  Seth. 

235,  6.  at   105  Seth  begat  Enos. 

325,  9.  at     90  Enos  begat  Cainan. 

395,  12.  at     70  Cainan  begat  Mahalaleel. 

460,  15.  at     65  Mahalaleel  begat  Jared. 

622,  1 8.  at   162  Jared  begat  Enoch. 

687,  21.  at     65  Enoch  begat  Methufelah. 

874,  25.  at   187  Methufelah  begat  Lamech. 

930,  5.    Adam  died. 

28.  at   182  years  old  Lamech  begat  Noah. 


The  above  calculation  is  according  to  the  Hebrew  text :  if,  in 
deed,  we  admit  the  Samaritan  readings,  the  facl:  may  be  granted, 
[fee  Univ.  Hilt.  vol.  i.  page  146.]  but  as  our  author  has  every 
where  elfe  followed  the  Hebrew  copies,  it  is  very  unlikely  he 
meant  hereto  deviate  from  them,  without  giving  any  intimation 
of  it. 

Let  us  now  indulge  a  reflection  or  two  on  the  facl:  thus  ftated. 
Though  not  with  Noah,  yet  Adam  might  converfe  with  Lamech, 
Noah's  father, — Larnech,  with  Shem,  his  own  grandfon, — and 
Shem,  (though  not  Noah)  with  his  defcendant  Abram,  and  even 
Ifaac.  Thus  four  perfons  might  by  tradition  convey  the  fubftance 
of  divine  revelation  through  more  than  two  thoufand  years,  which 
would,  at  the  prefent  ftandard  of  human  life,  on  a  moderate  com 
putation,  require  forty.  Now  as  the  lives  of  men  decreafed,  tra 
dition  would  naturally  become  more  corrupted  and  uncertain,  the 
more  hands  it  pafled  through  ;  therefore  to  prevent  the  confe- 
quences  of  this,  God  was  pleafed  by  Mofes  to  give  a  written  reve 
lation.  In  this  we  may  admire  the  wifdom  and  goodnefs  of  God, 
who  fuits  his  favours  to  our  circumftances  and  neceffities. 

There  is  fomething  venerable  in  age,  and  the  grey  hairs  of  four- 
fcore  or  an  hundred  years  command  refpe6l  and  attention.  Aud 
in  the'few.inftances  in  which  mankind  exceed  that  age,  with  the 
prefervation  of  their  memory  and  other  faculties,  how  inftru&Jve 
is  their  converfation  !  With  what  pleafure,  then,  might  Lamech 
hear  from  Adam  the  ftory  of  his  early  life,  the  hiftory  of  his  firft. 
fons,  and  the  various  revolutions  of  almoil  a  thoufand  years ;  and 
with  no  lefs  fatisfaftion,  poflibly,  might  Abraham  receive  from 
Shem  .the  wonderful  hiftory  of  the  flood  and  re-peopling  of  the 

earth  : 


i8o        HISTORY    OF    REDEMPTION. 

about  Mofes's  time,)  that  God  having  now  feparated  a  na 
tion  to  be  a  peculiar  people,  partly  for  that  end  to  be  the 
keepers  of  his  oracles,  law  it  to  be  a  needful  and  conve 
nient  time  now  to  commit  his  word  to  writing,  to  remain 
throughout  all  ages,  (qj  And  therefore,  befides  the  hook 
of  Job,  God  wrote  the  ten  commandments  on  tables  of 
ftone,  with  his  own  finger  ;  and  after  this  the  whole  law, 
as  containing  the  fubflance  of  the  five  books  of  Mofes,  was 
by  his  fpecial  command  committed  to  writing,  which  was 
called  the  book  of  the  law,  and  was  laid  up  in  the  taber 
nacle,  to  be  kept  there  for  the  ufe  of  the  church.  [Deut. 
?cxxi.  24—26.] 

6.  God  was  pieafcd  now  wonderfully  to  reprefcnt  the 
progrefs  of  his  redeemed  church  through  the  world  to 
their  eternal  Inheritance,  by  the  journey  of  the  children 
pf  Ifrael  through  the  vvildcrne'fs,  from  Egypt  to  Canaan. 

Here 

earth  :"-but  the  grand  fuhjeft  of  their  inquiry  would  doubtlefs  be, 
the  gradual  and  increafmg  discoveries  of  the  divine  will :  the  facred 
vih'ons,  predictions,  and  types  ;  the  inveftigation  of  which  mufl 
afford,  to  fanctified  minds,  peculiar  delight  and  comfort. 

One  of  the  moft  barren  parts  of  facred  writ,  (if  we  may  fo  fpeak) 
feems  to  be  the  lift  of  lives  and  deaths  in  fome  of  the  firft  chap 
ter?  of  Genefis  ;  but  this  is  owing  to  our  own  inattention  and 
fupinenefs  ;  as  appears  from  the  following  anecdote,  mentioned 
by  Mr.  HERVEV  : 

"  A  certain  libertine,  of  a  mod  abandoned  character,  happened 
accidentally  to  ftroll  into  a  church,  where  he  heard  the  5th  chap 
ter  of  Genefis,  importing  that  fo  long  lived  fuch  and  fuch  perfons, 
and  yet  the  conclufion  was  they  died — '  Enos  lived  905  years,  and 
f  he  died — Seth,  912,  and  he  died — Methufelah,  969,  and  he  died.' 
The  frequent  repetition  of  the  words,  he  died,  notwithftanding  the 
great  length  of  years  they  had  lived,  (truck  him  fo  deeply  with 
the  thought  of  death  and  eternity,  that  (through  divine  grac? ) 
he  became  of  an  infamous  libertine,  a  mod  exemplary  ChrifHan." 
[Hervey's  Letters,  No.  147.]  [N.  U.l 

(oj  God's  word  committed  to  writing.]  Our  author  alludes  here 
.to  the  pentateuch,  or  five  firft  books  of  the  Old  Tcltament,  which 
are  now  univerfnlly  afcribed  to  Mofes  on  the  moft  fatisfactory  evi 
dence.  The  enemies  of  revelation  have  indeed  objected  to  fome 
paffagcs  which  fpeak  of  the  death  and  character  of  Mofes,  but  thefe 
inay  eaiily  be  luppofed  the  fupplement  of  a  later  prophet  (perhaps 
Ezra)  without  afrecUr.g  the  general  queftion.  [U.  S.l 


FROM  MOSES  TO  DAVID.  181 

Here  all  the  various  fteps  of  the  redemption  of  the  church 
by  Clirift  were  represented,  from  the  beginning  to  its 
confummation  in  glory. — The  ftate  they  are  redeemed 
from,  is  reprefented  by  Egypt,  and  their  bondage  there, 
which  they  left.— The  purchafe  of  their  redemption,  was 
reprefented  by  the  facririce  of  the  pafchal  lamb,  which 
was  offered  up  the  night  that  God  flew  all  the  firil-born 
of  Egypt.— The  beginning  of  the  application  of  the  re 
demption  of  Chrift's  church  in  their  converfion,  was  re 
prefented  by  Ifrael's  going  out  of  Egypt,  and  paffing 
through  the  Red  Sea  in  fo  extraordinary  and  miraculous  a 
manner.— The  travel  of  the  church  through  this  evil 
world,  and  the  various  changes  through  which  the  church 
pafies,  in  the  different  flages  of  it,  was  reprefented  by 
the  journey  of  the  Ifraelites  through  the  wildernefs.— 
The  manner  of  their  being  conducted  by  Chrift,  was  re 
prefented  by  the  Ifraelites  being  led  by  the  pillar  of  cloud 
by  day,  and  the  pillar  of  fire  by  night. — The  manner  of 
the  church's  being  fupported  in  their  progrefs,  and  fup- 
plied  from  the  beginning  to  the  end  of  it,  with  fpiritual 
food,  and  continual  daily  communications  from  God,  was 
reprefented  by  God's  fupplying  the  children  of  Ifrael  with 
bread,  or  manna,  from  heaven,  and  water  out  of  the 
rock. — The  dangers  that  the  faints  muft  meet  with  in 
their  courfe  through  the  world,  were  reprefented  by  the 
fiery  flying  ferpents  which  the  children  of  Ifrael  met  with 
in  the  wildernefs.— The  conflicts  the  church  has  with 
her  enemies,  were  reprefented  by  their  battle  with  the 
Amalekites,  and  others  they  met  with  there. — And  fo 
innumerable  other  things  might  be  mentioned,  wherein 
the  things  they  met  with  were  lively  images  of  things 
which  the  church  and  faints  meet  with  in  all  ages  of  the 
world.  Tiiat  thefe  were  typical  of  things  that  pertain 
to  the  Chriftian  church,  is  manifeft  from  i  Cor.  x.  11. 

*  Now  all  thefe  things  happened  unto  them  for  enfamples, 

*  and  they  were  written  for  our  admonition,  upon  whom 

*  the  ends  of  the  world  are  come.'     Here  the  apotlle  is 
fpeaking  of  thofc  very  things   which  we   have  now  con- 

fidered, 


182        HISTORY   OF   REDEMPTION. 

fidered,  and  he  fays  expreftly,  that   they  happened  unto 
them  for  types  ;  fo  it  is  in  the  original. 

7.  Another  thing  muft  not  be  omitted,  which  was  a 
great  and  remarkable  difpenfation  of  Providence,  viz.  the 
ihortening  the  days  of  man's  life,  whereby  it  was  brought 
down  from  being  between  nine  hundred  and  a  thoufand 
years,  to  but  about  feventy  or  eighty.  The  life  of  man 
began  to  be  ihortened  immediately  alter  the  flood :  it  was 
brought  down  the  firft  generation  to  fix  hundred  years,  and 
the  next  to  between  four  and  five  hundred  years  ;  and  fo 
the  life  of  man  gradually  grew  fhorter  and  Ihorter,  till 
about  the  time  of  the  great  mortality  that  was  in  the  con 
gregation  of  Ifrael,  after  they  had  murmured  at  the  report 
of  the  fpies,  and  their  carcafes  fell  in  the  wildernefs, 
whereby  all  the  men  of  war  died  :  and  then  the  life  of 
man  was  reduced  to  its  prefent  ftandard,  as  Mofes  obferves 
in  that  pfalm  that  he  wrote  on  occafion  of  that  mortality  : 
[Pfalm.  xc.  10.]  '  The  days  of  our  years  are  threefcore 

*  years  and  ten  ;   and  if  by  reafon  of  ftrength  they  be  four- 

*  fcore  years,  yet  is  their  ftrength  labour  and  forrow  :  for 

*  it  is  foon  cut  off,  and  we  fly  away.' 

This  great  difpenfation  of  God  tended  to  promote  the 
grand  defign  of  the  redemption  of  Chrirr.  Man's  life 
being  cut  fo  very  ihort  in  this  world,  prepared  the  way 
for  poor,  mortal,  ihort-lived  men,  the  more  joyfully  to 
entertain  the  glad  tidings  of  everlafting  life  in  another 
world,  and  more  readily  to  embrace  a  Saviour,  who  pur- 
chafes  and  offers  fuch  a  bleffing.  If  men's  lives  were  ftill 
commonly  about  nine  hundred  years,  how  much  lefs 
would  they  have  to  move  them  to  regard  the  proffers  of  a 
future  life ;  how  much  greater  temptations  would  they 
have  to  reft  in  the  things  of  this  world,  they  being  of 
fuch  long  continuance,  and  to  negledt  any  other  life  but 
this  ?  This  probably  contributed  greatly  to  the  wicked- 
nefs  of  the  antediluvians.  But  now  how  much  greater 
motives  have  men  to  feek  redemption,  and  a  better  life 
than  this,  by  the  great  Redeemer,  fmce  the  life  of  man 
is  not  one  twelfth  part  of  what  it  ufed  to  be,  and  men 

now 


FROM  MOSES  TO  DAVID.  183 

now  univerfally  die  at  the  age  when  men  formerly  uted  to 
be  but,  as  it  were,  fetting  out  in  the  world  ? 

8.  The  fame  work  was  carried  on  in  preferving  that 
people,  of  whom  Chrift  was  to  come*  from  totally  pe- 
rifhing  in  the  wildernefs,  by  a  conftant  miracle  of  forty 
years  continuance.  I  obferved  before  many  times,  how 
God  preferred  thofe  of  whom  the  Redeemer  was  to  pro 
ceed  in  a  very  wonderful  manner;  but  this  prefervation 
of  the  children  of  Ifrael  for  fo  long  a  time  in  the  wilder 
nefs  was,  on  fome  accounts,  more  remarkable  than  any  of 
them.  There  was,  as  may  be  fairly  computed,  at  firft  two 
millions  of  fouls  in  that  congregation,  which  muft  have 
perimed  in  lefs  than  one  month's  time,  had  they  not 
been  miraculoufly  fupplied.  But  yet  this  vaft  multitude 
fubfifted  for  forty  years  together,  in  a  dry  barren  wilder 
nefs,  without  (owing  or  reaping,  or  tilling  any  land, 
having  their  bread  daily  rained  down  to  them  out  of  hea 
ven,  and  being  furnimed  with  water  to  fatisfy  them  all, 
out  of  a  rock  ;  and  the  fame  cloaths  with  which  they  came 
out  of  Egypt,  lading,  without  wearing  out  all  that  time. 
[Deut.  viii.  iv.]  Never  was  an  inftance  like  this  of  a  nation 
being  thus  fupported  and  fupplied.  (R) 

Bb  9.  God 

(a)  Citniar  was  an  mjlance  like  th\s.~\  Wonderful  providence  in 
deed  !  But  not  lefs  wonderful  is  the  gracious  provifion  that  the 
Lord  has  made  for  all  his  people.  Had  they  manna  rained  from 
the  Ikies  ?  We  have  the  true  bread  which  came  down  from  heaven. 
Were  they  alfo  miraculoufly  fupplied  v?iihjte/b  ?  The  Son  of  God 
feeds  us  with  his  own,  infinitely  more  precious,  flefh  and  blood. 
Did  the  rock  fupply  their  drink  ?  So  doth  the  rock  of  ages  ours. 
Did  not  their  raiment  wear  old?  Behold,  the  bell,  the  everlafting 
robe  of  righteoufnefs  with  which  the  Lord  cloaths  his  ele£t  peo 
ple!  Finally,  did  not  their  feet  fwell,  fo  as  to  impede  their  jour 
ney  ?  The  Lord  has  provided  us  wiihfant/als  which  the  thorns  of 
the  wildernefs  cannot  penetrate  ;  and  prepared  with  the  gofpel  of 
peace,  we  need  not  fear  our  journey  being  impeded.  But,  to  de- 
fcend  to  temporal  concerns;  doth  not  the  Lord  itill  feed  and  cloath 
his  people,  and  afford  them  every  neceffary  fupply?  And  is  not 
the  promife  {till  faithful  and  true,  '  They  that  feek  the  Lord  (hall 
*  not  want  any  good  thing?'  [Pf.  xxxiv.  10.]  Let  the  timorous 
believer  be  then  encouraged  and  joyfully  fing  on  his  way  : 
"  Guide  me,  O  thou  great  Jehovah, 

"  Pilgrim,  through  this  barren  land,"  &c.          [U-UJ 


184        HISTORY   OF    REDEMPTION. 

9.  God  was  pleafed  during  this  time,  to  give  a  farther 
revelation  of  Chrift  the  Redeemer  in  the  predictions  of 
him,  than  had  been  before.  Here  are  three  prophecies 
given  at  this  time  that  I  would  take  notice  of.  The  nrft 
is  that  of  Balaam.  [Numb.  xxiv.  17  —  19.]  '  I  {hall  fee 

*  him,  but  not   now;    I  ihall  behold  him,  but  not  nigh  ; 
'  there  fliall  come  a  ftar  out  of  Jacob,  and  a  fceptre  lhall 

*  rife  out  of  Ifrael,  and  ihall  finite  the  corners  of  Moab, 

*  and  deflroy  all  the  children  of  Sheth.     And  Edom  fhall 

*  be   a    pofleffion,    Seir  alfo   ihall  be   a   poffeflion   for  his 
'  enemies,  and   Ifrael   fhall   do  valiantly.     Out  of  Jacob 

*  fhall  come  he  that  fhall   have  dominion,  and   Ihall  de- 
'  ftroy  him  that  remaineth  of  the  city.'    (s)     This  is  a 

plainer 

(s)  The  prophecy  of  BALAAM.]  "  Wonderful  as  the  gift  of 
prophecy  is,  it  was  not  always  (as  Bp.  NEWTON  obferves)  con 
fined  to  the  chofen  feed,  nor  yet  always  imparted  to  the  beft  of 
men."  Balaam  is  a  proof  of  this,  \vho  was  neither  an  Israelite  nor 
a  good  man ;  however,  he  acknowledged  the  God  of  Ifrael,  and 
profefled  to  be  his  fervant;  [Numb.  xxii.  8 — 18.]  his  worfhip  was 
debafed  with  fuperftition  and  enchantments;  [Numb.  xxiv.  i. — 
xxxii.  12.]  and  his  heart  loved  *  the  wages  of  unrighteoufnefs.' 
[2  Pet.  ii.  15.]  And  when  the  Lord  would  not  fuffer  him  to  curfe 
his  people,  he  contrived  to  pervert  them  to  idolatry  and  unclean- 
nefs.  [Rev.  ii.  14.] 

It  is  obfervable,  that  it  was  a  cuflcm  among  the  heathens  to  de 
vote  their  enemies  to  deftruction  at  the  commencement  of  their 
wars  ;  and  Balaam  being  a  prophet  of  great  note,  Balak  fuppofed 
him  to  have  peculiar  intereft  with  heaven. — '  I  wot  that  he  whom 

*  thou  bleflell  is  bleiTed,  and  he  whom  thou  curfeft  is   curfed.' 
[Numb.  xxii.  6.] 

But  the  ftrangeft  part  of  the  hiftory  is  that  of  Balaam's  afs 
fpeaking  with  a  man's  voice.  Stories  of  this  kind  have  been  current 
among  the  heathen,  and  might  probably  originate  from  a  tradition 
of  this  event.  But  however  extraordinary  the  fact,  the  fcripture 
attributes  it  to  a  fufficient  caufe  :  '  The  Lord  opened  the  mouth 
'  of  the  afs.'  [Numb.  xxii.  28.]  There  is  no  neceffity,  however, 
to  give  the  animal  a  human  underftanding,  without  that  he  might 
utter  the  found  of  words  (as  parrots  may  be  taught  to  do,)  and 
this  is  all  the  facred  hillorian  aflerts. 

But  we  are  to  contemplate  a  greater  miracle  than  this  :  the  ani 
mal  fpake  unconfcioufly,  but  Balaam  was  over-ruled  to  blefs  where 
he  gladly  would  have  curfed.  And  the  preceding  miracle  was 
probably  deligned  to  teach  how  much  the  roouth  and  tongvie  were 
under  God's  direction,  and  the  folly  of  oppofing  the  divine  will. 

But 


FROM  MOSES  TO  DAVID.  185 

plainer  prophecy  of  Chrift,  efpecially  with  regard  to  his 
kingly  office,    than  any   that  had  been  before.     But  we 

Bb  2  have 

But  to  advert  to  the  prophecy  itfelf ;  of  which  we  fhall  only  con- 
iider  the  paffage  quoted  by  our  author  :   '  I  {hall  fee  him,  but  not 

*  now ;    I  fhall  behold  him,  but  not  nigh.'     This  Bp.  NEWTON 
tranflates  in  the  prefent  tenfe,  and  refers  to  Moab  ;  but  with  de 
ference  to  fo  great  an  authority,  we  mould  rather  adhere  to  the 
prefent  tranflation,  which  is  more  literal,  and  refer  it,  with  the 
following  claufes,  to  the  Meffiah,   (as  stinfworth  and  Dr.  GiU  do) 
whom  at  his  fecond   coming   '  every  eye  mall  fee.'      [Rev.  i.  7. 
Compare  Job  xix.  26.] 

*  There  fhall  come  a  ftar  out  of  Jacob,  and  a  fceptre  fhall  arife 
'  out  of  Ifrael.'     The  ftar  and  fceptre  were  probably  hieroglyphics 
of  a  prince  and  of  a  god,  as  we  fhall  fee  prefently.      '  And  fhall 

*  fmite  the  corners  (or  princes)  of  Moab.'     This  was  fulfilled  by 
David,  who   *  fmote  Moab and  the  Moabites   became 

*  David's  fervants.'      [2  Sam.  viii.  2.] 

•  And  deftroy  all  the  children  of  Shelh  :'    If  by  Sheth  is  here 
intended  the  fon  of  Adam,  it  includes  all  mankind,  this  being  the 
only  line  preferved  at  the  flood  ;  and  thofe  v/ho  fo  underftand  it, 
tranflate  the  words   *  he  fhall  uniual/,  fubdue^  or  rule  over  all  the 

*  children  of  Sheth.'     But  the  conftruction  of  the  paffage,  and  the 
rules  of  Hebrew  poetry,  which  abounds  in  parallel  fentences,   [fee 
Bp.  LOWTH'S  Prelim.  Dif.  to  his  Tranf.  of  Ifaiah]  ftrongly  incline 
us  to  believe,  that  Sheth  might  be  the  name  of  fome  town  or  prince 
of  Moab,  whofe  memory  is  now  loft.     This  was  the  opinion  of 
Mr.  Poole,  and  is  defended  by  Bp.  Newton. 

'  And  Edom  fhall  be  a  poffeflion.'     '  David  put  garrifons  .... 

*  throughout  all  Edom,'    [2  Sam.  viii.  14.]   *  Seir  [the  mountains 

*  of  Edom]  alfo  fhall  be  a  poffeflion  for  his  enemies  ;'  that  is,  for 
the  Ifraelites.     '  And  Ifrael  fhall  do  valiantly,'  as  in  the  inftances 
juft  hinted.    '  Out  of  Jacob  fhall  come  he  that  fhall  have  dominion, 

*  and  fhall  deftroy  him  that  remaineth  of  the  city  ;'  not  only  defeat 
them  in  the  field,  but  purfue  and  deftroy  them  in  their  ftrongeft 
holds  :   '  Joab  fmote  every  male  in  Edom.'   [i  Kings  xi.    15,  i6.J 
Thus  was  the  prophecy  fulfilled  in  David  :  but  moft  Jewifh  as  well 
as  Chriftian  expofitors,  ancient  and  modern,  refer  thefe  predi&ions, 
in  a  more  fublime  and  exalted  fenfe,  to  the  Mefliah,  David's  Son 
and  Lord.     And  Bp.  WARBURTON    [Divine  Leg.  book  iv.  §  4.] 
obferves,  that  as  \\izfceptre  was  a  popular  emblem  of  a  king,  fo  a 

jlar  was  a  more  myfterious  hieroglyphic  of  the  divinity,  [fee  Amos 
v.  25, 26.]  and  doubtlefs  pointed  to  him  who  was  both  '  the  mighty 

*  God  and  Prince  of  Peace;'   [I fa.  ix.  6.]   who  bore  the  fceptre  of 
Judah,  [fee  page  161,  note  G]  '  and  is  the  bright  and  morning  ftar.' 

[Rev.  xxii.  1 6.] [See  Bp.  NF.V/TON  on  the  Prophecies,  vol.  i. 

dif.  5.  from  whom  the  above  is  chiefly  taken.]  [G.  E.] 


\ 

186        HISTORY    OF    REDEMPTION. 

have  another,  that  God  gave  by  Mofes,  which  is  plainer 
frill,  efpecially  with  regard  to  his  prophetical  office,  [Deut. 
xviii.  18,  &c.]  '  I  will  raife  up  a  prophet  from  among 
'  their  brethren,  like  unto  thee,  and  will  put  my  words 

*  in  his  mouth,  and  he  (hall   fpeak  unto  them   all  that  I 

*  command  him,' &c.    This  is  a  plainer  prophecy  of  Chrift 
than  any  that  had  been  before,  in  this  refpe6r,  that  all  the 
former  prophecies  were  in  figurative,    myftical   language. 
The  firft,  '  That  the  feed  of  the  woman  mould  break  the 

*  ferpent's  head.' — The  promifes  made  to  Abraham,  Ifaac, 
and  Jacob,   *  That  in  their  feed  all  the  families  of  the  earth 

*  fhould  be  blefied.'— The  prophecy  of  Jacob  in  bleffing 
Judah  ;— and  that  of  Balaam,  which  fpeaks  of  Chrift  under 
the  figurative  expreffion  of  zftar, — were  all  myftical.  But 
this  is  a  plain  literal  prophecy. 

There  are  feveral  things  contained  in  this  prophecy  of 
.Chrift,  and  his  mediatorial  office,  [rer.  16.]-— Here  it 
is  revealed  that  he  fhould  be  a  middle  perfon  between 
them  and  God,  a  being  of  fuch  awful  majefty,  holinefs, 
and  juftice,  that  they  could  not  come  to  him,  and  en 
joy  intercourfe  with  him  immediately,  without  a  medi 
tator  to  ftand  between  them ;  becaufe,  if  they  came  to 
fuch  a  dreadful  fin-revenging  God  immediately,  they 
fhould  die;  God  would  prove  '  a  confuming  fire'  to  them. 
And  here  is  alfo  a  particular  revelation  of  Chrift  with 
refpe6l  to  his  prophetical  office :  '  I  will  raife  them  up  a 

*  prophet  from  among  their  brethren,  like  unto  thee,'   &c. 
And  farther,    it  is  revealed  what  kind    of  a   prophet  he 
/hould  be,  a  prophet  like  Afofes,  who  was  the  head   and 
leader  of  all  the  people,  and  who,  under  God,  had  been 
their  redeemer,  to  bring  them  out  of  the  houfe  of  bond 
age,  who  was,  as  it  were,  their  fhepherd  by  whom  God 
led  them  through  the  Red  Sea  and  wildernefs,  and  was   an 
jnterceftbr  for  them  \yiih  God,  and  both  a  prophet  and  a 
king  in  the  congregation :    for  Mofes  had   the  power  of 
a  king  among  them.    [Deut.  xxxiii.  5.]     He  was  alfo  the 
prophet  by  whom  God  built  up  his  church,  and  delivered 
his  inftru6tions   of  wcrihip.     Thus   Chrift  was  to  be  a 
prophet  like  unto  Mofes  ;    fo  that  this  is  both   the  plaineft 

and 


FROM  MOSES  TO  DAVID.  187 

and  fulleft  prophecy  of  Chrift  that  ever  had  been  from  the 
beginning  of  the  world  to  this  time.  (T) 

The  next  prophecy  that  I  fhall  take  notice  of,  refpec"Vs 
only  the  calling  of  the  Gentiles,  which  fhould  be  after 
Chrift's  coming,  of  which  God  gave  a  very  plain  prophecy 
by  Mofes  in  the  wildernefs,  [Deut.  xxxii.  21.]  They 
moved  God  to  jealoufy,  by  that  which  was  not  a  god,  by 
cafting  him  off,  and  taking  other  gods,  that  were  no  gods, 
in  his  room.  So  God  declares  that  he  will  move  them  to 
jealoufy  in  the  like  manner,  by  carting  them  off,  and  taking 
other  people,  that  had  not  been  his  people,  in  their  room. 
The  apoftle  Paul  takes  notice  of  this  prophecy,  as  fore 
telling  the  calling  of  the  Gentiles,  [in  Rom.  x.  19,  20.] 
*  But  I  fay,  did  not  Ifrael  know  ?  Firft,  Mofes  faith,  I 
'  will  provoke  you  to  jealoufy  by  them  that  are  no  peo- 
'  pie,  and  by  a  foolifh  nation  I  vfill  anger  you.  But 
'  Efaias  is  very  bold,  and  faith,  I  was  found  of  them  that 
'  fought  me  not  ;  I  was  made  manifeft  to  them  that  afked 
'  not  after  me.' 

Thus  you  fee  how  the  light  of  the  gofpel,  which  rirft 
began  to  dawn  immediately  after  the  fall,  gradually  in- 
creafes  the  nearer  we  come  to  Chrift's  time.  < 

IO-  Another  thing  by  which  God  carried  on  his  work 
at  this  time,  was  a  remarkable  pouring  out  of  his  fpirit 
on  the  young  generation  in  the  wildernefs.  The  genera 
tion  which  was  grown  up  when  they  came  out  of  Egypt, 
from  twenty  years  old  and  upward,  was  very  froward  and 
perverfe.  They  were  tainted  with  the  idolatry  and  wick- 

ednefs 


(T)  Si  prophet  tike  unto  MOSES.]  Some  Jewifh  writers  have  re 
ferred  this  to  Jofhua,  but  though  we  are  told  Jofhua  was  full  of 
the  fpirit  of  wifdom,  yet  the  fame  text  [Deut.  xxxiv.  9.]  informs 
us,  '  there  arofe  not  a  prophet  fince  in  Ifrael  like  unto  Mofes, 

*  whom  the  Lord  knew  face  to  face  ;'  conftqucntly  Jofhua  was 
not  fo.     And  in  another  paffage  [Numb.  xii.  2.]   The  Lord  puts 
a  ftriking  difference  between  Mofes,  and  all  other  prophets  :  The 
Jews  themfelves  very  flrongly  confirm  this  idea ;  and  in  the  New 
Teftament,  this  prophecy  is  exprefsly  applied  to  the  Son  of  God. 
[A£ts  iii.  22,    23.]   '  For   Mofes  truly  faid,  a  prophet  will  the 

*  Lord  your  God  raife  up,'    &c.      [See  Newton  on  the  Proph. 
vol.  i.  dif.  6.] 


188        HISTORY    OF    REDEMPTION. 

•dnefs  of  Egypt,  and  were  not  weaned  from  it,  as  the 
prophet  takes  notice,.  [Ezek.  xx.  6—8.]  Hence  they  made, 
the  go)den  calf  in  imitation  of  the  idolatry  of  Egypt,  that 
was  wont  to  worihip  a  bull  or  an  ox  ;  and  therefore  cattle 
are  called  '  the  abomination  of  the  Egyptians,'  i.  e.  their 
idol.  [Exod.  viii.  26.]  This  generation  God  was  exceed 
ing  angry  with,  and  fwore  in  his  wrath,  that  they  ihould 
not  enter  into  his  reft.  But  the  younger  generations  were 
not  fo  ;  thofe  who  were  under  twenty  years  old  when  they 
came  out  of  Egypt,  and  thofe  born  in  the  wildernefs,  the 
generation  fpoken  of,  [Numb.  xiv.  31.]  '  But  your  little 
'  ones,  whom  ye  faid  fhoukl  be  a  prey,  them  will  I  bring 
4  in  ;  and  they  ihall  know  the  land  that  ye  have  dcfpifed.' 
This  was  the  generation  with  whom  the  covenant  was  re 
newed,  (ct  which  we  have  an  account  in  Deuteronomy,) 
and  that  entered  into  the  land  of  Canaan.  Thefe  God 
was  pleafed  to  make  a  generation  to  his  praife,  and  they 
•were  eminent  for  piety  ;  as  appears  by  many  things  faid  in 
fcripture  about  them;  as,  particularly,  [Jer.  ii.  2,  3.] 

*  I  rernember  thee,  the  kindnefs  of  thy  youth,  the   love 
'  of  thine  efpoufals,  when   thcu  wenteft  after  me   in  the 

*  vvildernefs,  in   a  land    that  was    not    fown.     Ifrael  was 
'  holinefs  to  the  Lord,  and  the  firft  fruits  of  his  increafe.' 
Here  the   generation   that  went  after  God  in  the   wilder- 
ncis  is  fpoken  of  with  very  high  commendations,  as  emi 
nent  for  holinefs  :   '   Ifrael  was  holinefs  to  the   Lord,  and 
'  the  tirft  fruits  of  his  increafe.'     And  their  love  to  God 
is  fpoken   ot  as  diftinguiihcd  like   the  love   of  a  bride  at 
her  efpoufal?.     The    <?oinp-  after   God    in  the   wildernefs 

i  O  O 

here  fpoken  of,  is  not  the  going  of  the  children  of  Ifrael 
out  of  Egypt  into  the  wilderncfs  of  Sinai,  but  their  fol 
lowing  God  through  that  dreadful  wildernefs,  that  the 
congregation  long  wandered  in,  after  they  went  back  from 
KadeJh-Bamea,  [Deut.  viii.  15.  j  '  Who  led  thee  through 

*  the  great  and  terrible  wildernels,   wherein  were  fiery  fer- 
c  pcnts  r.nd  fcorpicns,  and   drought,  where  there  was  no 
•'   water.'     Though  this  generation  had  a  much  greater  trial, 
th;r.i  their  fcihers  had  before  they  came  to  Kadefh-Barnea, 
yet  they  never  murmured  againft  God  in  any  wife,  as  their 

fathers 


FROM  MOSES  TO  DAVID.  189 

fathers  had  done  :  but  their  trials  had  a  contrary  effect 
upon  them,  to  awaken,  convince,  and  humble  them,  and 
fit  them  for  great  mercy.  They  were  awakened  by  the 
awful  judgments  of  God  infli6led  on  their  fathers,  where 
by  their  carcafes  fell  in  the  wildernefs.  And  God  pour 
ed  out  his  fpirit  with  thofe  awakening  providences  to 
wards  their  fathers,  and  their  own  travel  in  the  wilder 
nefs,  and  the  word  preached  to  them  by  Mofes  ;  whereby 
they  were  made  to  fee  the  badnefs  of  their  own  hearts, 
and  were  humbled,  and  at  length  multitudes  of  them 
favingly  converted;  [as  Deut.  viii.  2,  3.]  '  And  thou 

*  malt  remember  the  way  which   the  Lord  thy  God  led 

*  thee  thefe  forty  years  in  the  wildernefs,  to  humble  thee 

*  and  to  prove   thee,  to  know  what  was  in  thine  heart, 
'  whether  thou  wouldft  keep   his  commandments  or  no/ 
And  [ver.  15.]  '   Who  led   thee   through  that  great  and 
4  terrible  wildernefs,— that  he   might  humble   thee,  and 
'  that  he  might  prove  thee,  to  do  thee  good  at  the  latter 

*  end.'    (u)      And  therefore  it  is    faid,  Hof.    xiii.  5.     '   I. 

«  did 

(u)  Ifrael  led  through  the  ivildernefs  to  do  them  good.~\  Here  is 
the  great  fecret  of  Divine  Providence.  Infinite  wifdom  and  good- 
nefs  is  the  fource  of  all  the  viciffitudes  and  trials  believers  are  called 
to  experience.  Ifrael  was  led  through  the  wildernefs,  and  had 
many  bitter  trials  there,  but  it  was  '  to  do  them  good.' 

Obferve,  I.  That  pride  is  natural  to  the  human  heart ;  and  no 
degree  of  meannefs,  wretchednefs,  or  dependence,  can  exclude  it. 
Like  fome  difguding  animals,  who  extract  poifon  from  the  mod 
harmlefs  vegetables  ;  pride  inflates  itfelf  from  circumftances  the 
mod  humiliating.  Would  one  fuppofe  that  a  people,  after  forty 
years  flavery  at  the  brick  kilns — after  being  treated  as  the  off- 
fcouring  of  the  earth,  and  degraded  to  the  very  lowed  degree — 

ftiould  need  the  thorns  of  the  wildernefs  to  humble  them  ? 

But  fuch  is  man  ! 

2.  The  beft  things  are  not  always  the  pleafanted  ;  but  the  moft 
efficacious  medicines  are  often  the  mod  unpalatable.     Ifrael,  as  we 
have   obferved,  met  with  many  painful  and  mortifying  circum- 
dances  in  the  defert,  but  it  was  to   do  them  good.     Humbling 
providences  are  often  our  greated  mercies. 

3.  Mercies  are  doubly  fweet  when  intermingled  with  trials. 
Conttads  produce  great  effects  in  nature  ;  and  it  is  by  comparifon 
with  other  objects  we  form  our  mod  correct  ideas  of  the  excellent 
and  beautiful.      So  pain  and  ficknefs  teach  the  value  of  health  and 

eafe  ; 


190          HISTORY    OF    REDEMPTION. 

*  did  know  thee  in  the  wildernefs,  in  the  land  of  great 

*  drought.'     God  allured  them,  and  brought  them  into  the 
wildernefs,  and  fpake  comfortably  to  them,  as  it  was  fore 
told  that  he  would  do  afterwards.   [Hof.  ii.  14.] 

Thofe  terrible  judgments  that  were  executed  in  the 
congregation  after  their  turning  back  from  Kadefli-Barnea, 
in  the  matter  of  Korah,  and  Peor,  were  chiefly  on  the 
old  generation,  whom  God  confumed  in  the  wildernefs. 
Thofe  rebellions  were  chiefly  among  the  elders  of  the  con 
gregation,  that  God  had  given  up  to  their  hearts  luft  ;  and 
they  walked  in  their  own  counfels,  and  God  was  grieved 
with  their  manners  forty  years  in  the  wildernefs. 

But  that  this  younger  congregation  were  eminent  for 
piety,  appears  by  all  their  hiftory.  The  former  generation 
were  wicked,  and  were  followed  with  curfes ;  but  this  was 
holy,  and  wonderful  bleflings  followed  them.  God  did 
great  things  for  them  ;  he  fought  for  them,  and  gave  them 
the  pofleflion  of  Canaan.  And  it  is  God's  manner,  when 
he  hath  any  fpecial  mercy  to  beftow  on  a  viiible  people, 
rirft,  to  fit  them  for,  and  then  to  beftow  it  on  them.  So 
here,  they  believed  in  God,  and  by  faith  overcame  Sihon 
and  Og,  and  the  giants  of  Canaan  ;  and  are  commended 
for  cleaving  to  the  Lord:  [Jofh.  xxiii.  8.]  Jofhua  fays 
unto  them,  '  Cleave  unto  the  Lord,  as  ye  have  done  unto 

*  this  day.'     And  fo  Ifrael  did   all  the  while  that  genera 
tion  lived.     But  when  Jofhua  and  all  that  generation  were 
dead,  there  arofe  another  that  knew  not  the  Lord.     This 
pious  generation   fhowed  a  laudable   and  fervent  zeal  for 
God  in  feveral  infiances  ;  as  on  occafion   of  Achan's  fin  ; 
but  efpecially  when  they  futpected  the   two  tribes  and  a 
half  had    fet   up   an    altar    in    oppofition    to   the   altar    of 
burnt-offering.     There  never  was  any  generation  of  Ifrael 
of  which   fo  much  good  and  fo  little  evil    is    mentioned 

as 

eafe ;  and  to  hunger  ami  thirft  we  principally  owe  our  relifh  for 
food.  Therefore  it  is,  that  the  Lord  mingled  the  cup  of  his  peo 
ple  with  a  contrariety  of  ingredients.  Let  us  then  receive  it  thank 
fully,  with  this  confolation,  that  the  fwcetnefs  of  our  comforts  will 
remain  when  every  taftc  of  bitternefs  is  loft  and  forgot  for  ever. 

[U.U.J 


FROM  MOSES  TO  DAVID.  191 

as  this.  It  is  farther  obfervable,  that  in  the  time  of  this 
generation  was  the  fecond  general  circumcifion,  whereby 
the  reproach  of  Ifrael  was  fully  rolled  away,  and  they  be 
came  pure  ;  and  when  afterwards  they  were  polluted  by 
Achan,  they  purged  themfelves  again.  [Jofh.  vii.  19— 
26.]  (vv) 

The  men  of  the  former  generation  being  dead,  and 
God  having  fan6titied  this  to  himfelf,  he  folemnly  renew 
ed  his  covenant  with  them,  [Deut.  xxix.]  We  find 
that  fuch  renovations  of  the  covenant  commonly  ac 
companied  any  remarkable  pouring-out  of  the  Spirit* 
which  caufed  a  general  reformation  ;  fo  we  find  it  was 
in  Hezekiah's  and  Joiiah's  times.  But  it  is  queftionable 
whether  there  ever  was  a  time  when  religion  fo  flourished 
in  the  Ifraelitifh  church,  as  in  that  generation;  and  as,  irt 
the  Chriltian  church,  religion  was  in  its  moft  flourishing 
circumftances  in  the  day  of  its,  efpoufals,  in  the  apoftle'< 
time,  fo  it  feems  to  have  been  with  the  Jewifli  church 
in  the  days  of  its  firft  eftablifhment  in  Mofes  and 
Jofhua's. 

Thus  God  at  this  time  did  gloriouily  advance  the  work 
of  redemption,  both  by  his  word  and  Spirit.  By  this 
out-pouring  of  the  Spirit  of  God,  the  work  of  redemption 
was  promoted,  not  only  as  it  was  in  itfelf  n.  glorious  in- 
itance  of  the  application  of  it,  but  as  this  was  what  God 
made  ufe  of  as  a  means  of  enablifhin^  the  church  ot 
Ifrael  at  its  firfl  beginning,  when  it  was  fettled  in  thr 
regular  obfervance  of  God's  ordinances  in  Canaan:  even 
as  the  out-pouring  of  the  fpirit,  in  the  beginning  of  the 
Ch.rifr.ian  church,  was  a  great  means  God  made  ufe  ot 
for  the  well  eftabliihing  it  in  thr  world  in  all  fucceedini!; 
ages. 

Cc  ii.  The 

(w)  They  iv  ere  polluted  ly  ACHAN.]  Obfcrve  here  the  dange 
rous  nature  of  fin,  which  not  only  brings  deftruclion  on  indivi 
duals,  but  on  whole  nations  and  communities  ;  and  no  fin  has  pro 
duced  more  awful  confequences  than  this  of  covetoufnefs,  which, 
indeed,  is  the  parent  of  moft  others.  Whence  flowed  the  blood 
that  has  Itained  families — encrimfoned  towns — and  deluged  na 
tions?  From  this  curfed  principle,  which  brings  mifery  on  the 
pofleflbr,  and  ruin  on  all  around  him.  [U.  S. ] 


192        HISTORY    OF    REDEMPTION. 

j  i .  The  next  thing  I  would  obfcrve,  was  God's  bring 
ing  the  people  of  Ifrael  under  the  hand  of  Jofhua,  and 
fettling  them  in  that  land  where  Chrift  was  to  be  born, 
and  which  was  the  great  type  of  the  heavenly  Canaan, 
which  Chrift  has  purchafed.  This  was  done  by  Jofhua, 
who  was  of  Joleph's  poftcrity,  and  was  an  eminent  type 
of  Chrift,  and  is  therefore  called  '  the  fhepherd,  the  ftone 
'  of  Ifrael,'  in  Jacob's  bleffing  of  Jofeph.  [Gen.  xlix.  24.] 
(x)  Being  fuch  a  type  of  Chrift,  he  bore  the  name  of 
Chrift.  Jojhua  and  Jefus  are  the  fame  name,  only  the  one 
is  Hebrew,  the  other  Greek  ;  and  therefore,  in  the  New 
Teftament,  which  was  originally  written  in  Greek,  Joihua 
is  called  Jefus.  [Acts  vii.  45.]  '  Which  alfo  our  fathers 
4  brought  in  with  Jefus,'  i.e.  Jojhua;  [Heb.  iv.  8.]  '  If 
'  jefus,  I.  e.  if  'Jojhua  had  given  them  reft,  he  would  not 
'  have  fpoken  of  another  day.' 

God  wonderfully  poffeffcd  his  people  of  this  land,  con 
quering  the  former  inhabitants  of  it,  and  the  mighty 
giants,  as  Chrift  conquered  the  devil  ;  firft  fubduing  the 
great  kings  of  that  part  of  the  land  that  was  on  the  eaftern 
iide  of  Jordan,  Sihon  king  of  the  Amorites,  and  Og  king 
of  Balhan  ;  and  then  dividing  the  river  Jordan,  as  before 
he  had  done  the  Red  Sea  ;  caufing  the  walls  of  Jericho  to 
fall  down  at  the  found  of  the  trumpets  of  the  priefts ;  (that 
typifying  the  found  ot  the  gofpel  by  the  preaching  of  gofpel 
minifters,  and  the  walls  of  the  accxirfed  city  Jericho,  the 
walls  of  Satan's  kingdom  ;)  and  after  thus  wonderfully  dc- 
ftroying  the  mighty  hoft  of  the  Amorites  under  the  five 
kings,  caufing  the  fun  and  rnoon  to  ftand  ftill,  to  help  the 
people  againft  their  enemies,  at  the  prayer  of  the  typical 

Jefus ; 

(x)  Shepherd,  tic  flout,  of  Ifrael,']  i.e.  From  Jacob  defcended 
Jofeph  ;  or,  from  the  God  of  Jacob  it  was  that  Jofeph,  through 
Divine  Providence,  was  fent  into  Egypt,  to  be  a  fliepherd  to  feed 
his  father's  family,  and  as  a  Hone  to  uphold  and  fupport  it ;  in 
which  he  was  a  type  of  Chrift,  the  great  and  good  fhepherd  of 
the  flock,  and  the  ftone  that  is  laid  in  Zion,  on  which  the  whole 
fpiritual  Ifrael  of  God  is  built ;  the  foundation  ftone  on  which 
they  ate  laid  and  are  fafe,  and  the  corner  ftone  which  knits  them 
together.  [Pf.  cxviii,  22.] — [GiLL  in  loc.] 


FROM  MOSES  TO  DAVID.  193 

Jefus  ;  [  Jof.  x.  12.]  plainly  fignifying  this,  that  God  would 
make  the  whole  courfe  of  nature  to  be  fubfervient  to  the 
affair  of  redemption  ;  fo  that  every  thing  fhould  yield  to 
the  purpofes  of  that  work,  and  give  place  to  the  welfare  of 
God's  redeemed  people. 

Thus  did  Chrift  fhow  his  great  love  to  his  cleft,  that 
he  wouM  make  the  courfe  of  nature  to  give  place  to  their 
happinefs  and  profperity  ;  and  fhowed  that  the  fun  and 
moon,  and  all  things  vifible  and  invifible,  v/ere  theirs 
by  his  purchafe.  (Y)  At  the  fame  time,  Chrift  fought  as 
the  captain  of  their  hoft,  and  caft  down  great  hailftones 
upon  their  enemies,  by  which  more  were  flain  than  by 
the  fword  of  the  children  of  Ifrael.  And  after  this  he 

gave 

(Y)  Sill  things  are  OURS.]  "  Chriftians,  God  has  created  all 
things  in  the  world  of  nature  with  this  defign,  that  you  fhould  derive 
fome  benefit  from  them,  as  far  as  they  can  come  within  your  reach 
or  notice,  your  fervice  or  ufe.  He  appointed  all  things  in  the 
counfels  of  his  providence,  to  bear  fome  blefiing  for  you.  He  has 
ordained  all  things  in  his  kingdom  of  grace  for  your  advantage ; 
and  there  are  unknown  regions  of  light  and  glory  which  he  has 
provided  for  you.  His  ele£l  were  ever  neareil  to  his  heart,  next  to 
the  man  Chrift  Jefus,  next  to  '  his  only  begotten  Son  ;'  for  they 
were  all  '  chofen  in  him  before  the  foundation  of  the  world.'  [Eph. 
i.  4.]  Whether  creation  or  providence,  whether  nature,  grace,  or 
glory,  '  all  things  are  for  your  fakes.'  [2  Cor.  iv.  15.] 

"  I  would  caution  you  ....  not  to  uriderftand  it  in  fuch  an 
incredible  fenfe,  as  though  God  made  every  particular  creature  in 
the  upper  and  the  lower  worlds,  only  to  give  the  pofleflion  of  them 
to  the  faints ;  or  that  he  manages  all  his  providential  kingdom 
merely  for  the  fake  of  his  own  people,  without  any  other  view. 
No,  this  is  ftretching  the  words  into  an  extent  too  large  and  un- 
reafonable  ;  for  there  are  millions  of  creatures,  millions  of  plants 
and  animals  in  earth  and  fea,  that  are  born,  and  grow,  and  live, 
and  die  again,  which  the  faints  of  God  never  faw,  nor  knew,  nor 
mall  know  ;  nor  can  they  receive  any  immediate  benefit  from 
them.  But  the  meaning  is  this,  that  all  things  whatfoever  the 
faints  can  or  (hall  have  to  do  within  this  or  other  worlds,  were 
intended  to  yield  fome  profit  to  them  ;  and  efpecially  while  they 
maintain  their  character  as  the  children  of  God,  and  walk  as  be 
comes  their  dignity  and  their  profeflion.  In  all  God's  general 
counfels  of  creation,  and  providence,  and  grace,  he  kept  his  eye 
(as  I  may  fay)  ilill  upon  his  faints  ;  he  defigncd  their  good  in  ten 
thoufand  inftances,  in  his  great  and  glorious  works,  and  refolded 

C  e  2  that 


I94        HISTORY   OF   REDEMPTION. 

gave  the  people  a  mighty  vi&ory  over  a   yet  greater  army 
in  the  northern  part  ot  the  land,  that  were  gathered  to 
gether 

o 

that  nothing  in  all  his  kingdoms  mould  interfere  with  their  lafl  and 
beft  intereft. 

'*  Though  what  he  has  written  down  in  the  book  of  his  decrees, 
is  read  onlv  at  large  by  his  Son  Jefus  Chrift,  yet  he  has  written  out 
a  fweet  abliracl:  of  it  in  the  book  of  his  promifes,  that  the  faints  on 
earth  might  read  and  know  it.  [Rom.  viii.  28.]  '  And  we  know 
'  that  all  things  work  together  for  good  to  them  that  love  God  ; 

*  to  them,  who  are  the  called  according  to  his  purpofe.'     It  was  for 
their  fakes  the  promifes  were  written,  that  they  might  not  only 
have  a  prefent  relifh  of  divine  bleffings,  but  a  fweet  foretafte  of 
jjys  long  to  come. 

"  The  bleffings  of  the  children  of  God  were  numbered  up,  and 
written  down  originally  for  them,  in  the  book  of  God's  everlafting 
counfels :  and  in  the  book  of  his  word  has  he  copied  out  of  them  ; 
'  the  bleffings  of  heaven  from  above,  and  of  the  deep  from  beneath  ; 
'  the  precious  things  brought  forth  by  the  fun,'  and  under  the  in 
fluence  of  the  moon  ;  '  the  chief  things  of  the  ancient  mountains' 
on  earth,  fo  far  as  is  needful  for  them  here  ;  '  and  the  precious 

*  things  of  the  everlafting  hills'  of  paradife   hereafter.     [Deut. 
xxxiii.    13,  14.3 

"  Does  the  great  Creator  and  Lord  of  all  keep  the  wheels  of 
nature  in  their  fettled  courfes?  It  is  for  the  people's  good  ;  '  The 
'  ftars  in  their  courfes  (hall  fight  for  Ifrael:'  or  does  he  countermand 
nature  in  any  of  its  motions,  and  bid  the  '  fun  (land  ftill  in  Gibeon, 

*  and  the  moon  in  the  valley  of  Ajalon?'    It  is,  that  the  armies  of 
his  people  may  have  long  day-light  to  fubdue  their  enemies.      Hail- 
flones  and  thunder  (hall  break  cut  of  the  clouds  to  deftroy  the  Ca- 
naanites,  when  Ifrael  is  at  war  with  them  :  but  if  Ifiael  want  bread 
in  the  wildernefs,  the  clouds  {hall  drop  down  manna,  and  give  them 
bread  from  heaven."   [WATTS'S  Sermons,  vol.  iii.  fer.  38.] 

With  refpect  to  the  miracle  wrought  by  Jofluia,  we  beg  leave 
to  add,  there  is  no  necefiity,  from  the  text,  to  fuppofe  any  real 
effect  wrought  on  the  bodies  of  the  fun  or  moon,  nor  perhaps  of 
the  eaith  itfelf ;  the  moft  natural  interpretation  feems  to  be,  that 
the  light  of  the  fun,  and  perhaps  alfo  of  the  moon  blended  with 
it,  was  miraculoufiy  protracted,  not,  it  may  be,  on  the  whole  he- 
mifphere,  but  from  Gibeon  to  Ajalon,  and  en  the  adjacent  coun 
try.  This  is  confirmed  by  the  obfervation  of  fome  learned  men, 
that  the  Hebrew  words  [li?Dw*  and  PIT]  are  never  ufed  ftriftly  for 
the  orbs  themfelves,  (the  language  having  other  words  forthefe) 
but  for  the  light  emitted  from  them.  So  that,  in  fadi,  the  light 
rnight  be  continued  all  night,  and  thus  two  days  blended  together, 
or,  as  the  fon  of  Sirach  expreffes  it,  [Ecclef.  xlvi.  4.]  «  one  day 

*  as  long  as  two.'     [See  PIKE'S  Phil.  Sac.  p.  47.  and  GILL  on 
Jofh.  x.  13.]  [I-N.J 


FROM  MOSES  TO   DAVID.  *95 

gether  at  the  waters  of  Merpm,  as  the  fand  of  the  fea  fhore, 
[Joih.  xi.  4-] 

12.  Another  thing  that  God  did  towards  carrying  on 
this  affair,  was  his  actually  fetting  up  his  ftated  worfhip 
among  the  people,  as  it  had  been  before  inftituted  in  the 
wildernefs.     This  worfhip  was  appointed  at  Mount  Sinai, 
wholly    in    fubferviency   to  this  great   affair  of  redemp-r 
tion.     It  was  to  make   way  for  the   coming   of  Chrift  ; 
and   the  innumerable  ceremonial   obfervances  of  it  were 
typical  of  him  and  his  redemption.     This  wormip    was 
chiefly  inftituted    at   Mount    Sinai  ;  but   it   was  gradually 
put  in  practice.     It  was  partly  fet  up  in  the  wildernels, 
where  the  tabernacle  and  its  veflels  were  made  ;  but  there 
were  many  parts  of  this  inftituted  wormip  that  could  not 
be  obferved  in  the  wildernefs,  by  reafon  of  their  unfeU 
tied,  itinerant  ftate  there  :  and  then  there  were  many  pre» 
cepts  that  refpected  the   land  of  Canaan,  and  their  cities 
and   places   of   habitation  there  ;    which   therefore  could 
not  be  put  in  practice,   till  they  came  into  the  land.     But 
now,    when  this   was   brought   to    pafs,   God    fet   up  his 
tabernacle   in  the  midft  of  his  people,  as  he  had  before 
promifed  them,  [Lev.  xxiv.    n.]    '   I  will  fet  my  taber- 
*  nacle  amongft  you.'     The  tabernacle  was  fet  up  at  Shi- 
loh,     [Jofh.  xviii.   i.'J    and  the    priefts    and  Levites   had 
their  offices  appointed  them,  and  the  cities  of  refuge  were 
alfo  appointed  ;  and  now  the  people  were  in  condition  to 
obferve   their  feafts  of  the  firft  fruits,  and  their  feaft   of 
ingathering,  and  to  bring  all  the  tithes  and  offerings  to 
the  Lord  ;  and  moft  parts  of  God's  worihip   were   now 
obferved,  though  there  were  fome  things   that  were  not 
till  afterwards. 

13.  The  next  thing   I   would  take  notice  of,  is  God's 
wonderfully  preferving   the   people,    from   this  time   forT 
ward,  when   all  the  males  went  up,  three    times  in   the 
year,  to  the  place  where  the  ark  was.     The  people  of  If- 
rael  were  generally  furrounded  with  enemies,  that  fought 
all  opportunities  to  deftroy,  and  difpoflefs  them  of  theit 
land  ;  and  till   David's  time  there  were  great  numbers  in 
the  land  of  the  remains  of  the  Canaanites,  and  the  other 

former 


196        HISTORY    OF    REDEMPTION. 

former  inhabitants,  that  were  bitter  enemies  to  the  people 
of  Ifrael :  and  thefe  had  from  year  to  year,  three  times  in 
the  year,  a  fair  opportunity  of  over-running  their  coun 
try,  and  getting  pofleffion  of  their  cities,  when  all  the 
males  were  gone,  and  only  the  women  and  thofe  who 
were  not  able  to  go  up,  were  left  behind  :  yet  they  were 
remarkably  preferved  throughout  all  generations  at  fuch 
feafons,  agreeable  to  die  promife  that  God  had  made, 
[Exod.  xxxiv.  24.]  '  Neither  fhall  any  man  defire  thy 

*  land,  when  thou   {halt  go  up  to  appear  before  the  Lord 

*  thy  God   thrice  in  the  year.'     So  wonderfully  did  God 
order  affairs,  and  influence   the  hearts  of  their   enemies,, 
that  though  they  were  fo  full  of  enmity  againft  Ifrael,  and 
defired  to  difpoffefs  them  of  their  land,  and  had  frequently 
fo  fair  an  opportunity  ;  yet  we  never  read,  in  all   their 
hiftory,  of  any  of  their  enemies  taking  thefe  opportunities 
againft  them.     This   was   furely  a   wonderful  difpenfation 
of  divine    Providence ;    to   maintain   and    promote   God's 
great  defign  of  redemption. 

14.  God's  preferving  his  church  and  the  true  religion 
from  being  wholly  extinct  in  the  frequent  apofhfies  of 
the  Ifraelites  in  the  time  of  the  Judges.  How  prone  was 
that  people  to  foriake  the  true  God,  who  had  done  fuch 
wonderful  things  for  them,  and  to  fall  into  idolatry  !  And 
how  did  the  land,  from  time  to  time,  feem  to  be  almoft 
over-run  with  it  I  But  yet  God  never  fufFered  his  true 
worfhip  to  be  totally  rooted  out :  his  tabernacle  ftood,  the 
ark  was  preierved,  the  book  of  the  law  was  kept  from 
being  deftroyed,  God's  priefthood  was  upheld,  and  God 
{till  had  a  church  among  the  people  ;  and  time  after 
time,  when  religion  was  come  to  the  laft  extremity,  then 
God  granted  a  revival,  and  fent  fome  angel,  of  raifcd 
up  fome  eminent  perfon,  to  be  an  inftrument  of  fheir 
reformation.  • 

15.  Gcd's  preferving  that  nation  from  being  deftroyed> 
and  delivering  them  from  time  to  time,  although  they  were 
fo  often  fubducd  and  broxight  under  the  dominion  of  the"ir 
enemies.  It  is  a  wonder,  not  only  that  the  true  religion 
was  not  wholly  rooted  out,  and  fo  the  church  deftroyed 

that 


FROM  MOSES  TO  DAVID.  197 

that  way ;  but  alfo  that  the  very  nation  in  which  that 
church  was,  was  not  utterly  deftroyed.  One  while  they 
were  fubdued  by  Chuihan-rifliataim  king  of  Mefopotamia, 
another  while  under  the  Moabites;  they  were  fold  into 
the  hand  of  Jabin  king  of  Canaan  ;  they  were  brought 
under  the  dominion  of  the  Midianites  ;  were  forely  dif- 
trefTed  by  the  children  of  Ammon  ;  and  afterward  by  the 
Philiftines.  But  yet  God,  in  all  thefe  dangers,  preferved 
them  from  being  wholly  overthrown  ;  and  from  time  to 
time,  when  it  was  come  to  extremity,  and  they  were  upon 
the  very  brink  of  ruin,  God  raifed  up  a  deliverer,  [Deut. 
xxxii.  36.]  '  For  the  Lord  fhall  judge  his  people,  and 
'  repent  himfelf  for  his  fervants ;  when  he  feeth  their 
'  power  is  gone,  and  there  is  none  fhut  up  or  left.' 

Thefe  remarkable  difpenfations  of  Providence  are  fet 
forth  in  a  lively  and  elegant  manner  in  the  cvith  Pfalm. 

Thefe  deliverers  that  God  raifed  up  from  time  to  time 
were  all  types  of  Chrill,  the  great  Redeemer  of  his  church  ; 
and  fome  of  them  very  remarkably  fo  ;  as,  particularly, 
Barak,  Jephthah,  Gideon,  Samfon,  in  many  particulars  ; 
efpecially  in  the  a6ts  of  Samfon,  as  might  be  fhown,  were 
it  not  that  this  would  take  up  too  much  time,  (z) 

16.  It 

(z )  Inftead  of  running  through  the  various  particulars  in  which 
thefe  worthies  may  be  fuppofed  to  have  typified  the  Redeemer,  it 
may  be  more  ufeful  to  fubjoin  the  following  remarks  on  typical 
characters  in  general : 

"  I.  In  order  to  conftitute  a  proper  type  it  is  by  no  means 
neceflary,  that  the  pcrfon  who  anfwers  this  important  purpofe 
fhould  pofiefs  perfeft  moral  qualities  ;  were  this  requifite,  who 
ever  was  worthy  to  reprefent  the  Son  of  God  ? ....  It  will 
follow, 

"  2.  That  the  comparifon  is  not  to  be  ftated  and  purfued 
through  every  particular  incident  of  the  life,  and  every  feature  of 
the  perlbn  typifying.  .  .  . 

"  3.  Scripture  by  direft  application,  or  by  fair  unftrained  ana 
logy,  ought  therefore  to  lead,  to  regulate,  and  to  correct  all  our 
inquiries  of  this  fort.  .  .  . 

"  4.  ...  It  is  of  importance  to  inquire,  whether  or  not  the 
refemblance  we  mean  to  purfue,  has  a  tendency  to  promote  fomc 
moral,  practical,  pious  purpofe."  [HUNTER'S  Sac.  Biog.  vol.  ii. 


198        HISTORY   OF   REDEMPTION. 

16.  It  is  obfervable,  that  when  Chrift  came  to  managd 
the  affairs  of  his  church  in  this  peri6d,  he  often  appeared 
in  the  form  of  that  nature  that  he  took  upon  him  in  his 
incarnation.  So  he  feems  to  have  appeared  to  Mofes  from 
time  to  time,  and  particularly  at  that  time  when  God  fpake 
to  him  face  to  face,  as  a  man  fpeaketh  to  his  friend,  and 
he  beheld  the  fimilitude  of  the  Lord  [Numb.  xii.  8.]  after 
he  had  befought  him  to  fhow  him  his  glory  ;  which  was 
the  moft  remarkable  vifion  that  ever  he  had  of  Chrift. 
There  was  a  twofold  difcovery  that  Mofes  had  of  Chrift  : 
one  was  fpiritual,  when  he  proclaimed  his  name,  '  The 

*  Lord,  the  Lord  God,  merciful   and   gracious,  long-fuf- 

*  fering,    and    abundant   in  goodnefs    and   truth,    keeping 

*  mercy  for  thoufands,  forgiving  iniquity  and  tranfgreflion 

*  and  fin,  and  that  will  by  no  means  clear  the  guilty  ;  vi- 

*  fiting  the  iniquity  of  the  fathers  upon  the  children,  and 

*  upon   the  childrens  children,  unto  the  third  and  to  the 

*  fourth  generation.'   [Exod.  xxxiv.  6,  &c.]    Another  was 
external  ;  which  was  that  which  Mofes  faw,  when  Chrift 
paffed  by,  and  put  him  in  a  cleft  of  the  rock,  and  covered 
him  with   his   hand,  fo   that    Mofes  faw    his   back-parts. 
What  he  faw  was  doubtlefs  the   back-parts  of  a  glorious 
human  form,  in  which  Chrift  appeared  to  him,  and  in  nil 
likelihood  the  form  of  his  glorified  human  nature,  in  which 
he  fhould  afterwards  appear.     He  faw  not  his  face  ;  for 
it  is  not  to  be   fuppofed  that  any  man  could   lubfift  under 
a  fight  of  the   glory  of  Chrift's  human  nature   as  it  now 
appears. 

So  it  was  an  human  form  in  which  Chrift  appeared   to 
the  feventy  elders.    [Exod.  xxiv.  9—11.]   '  The«  went 

*  up  Mofes   and   Aaron,   Nadab   and   Abihu,  and  feventy 

*  of  the  elders  of  Ifrael.     And  they   faw  the  God  of  If- 

*  rael :  and  there  was  under  his  feet,  as  it  were  a   paved 

*  work  of  a  fapphire-ftone,  and   as  it  were  the   body  of 
'  heaven   in   his  clearnefs.     And  upon   the  nobles  of  the 
1  children    of    Ifrael    he    laid   not    his  hand :    alfo    they 

*  faw  God,  and  did.  eat  and   drink.'      So  Chrift  appeared 
afterwards  to  Jofh.ua  in  the  form   of  the   human   nature, 
[Jofh.  v,   13,  14.]    '   And  it  came   to  pafs  when  Joiliua 

*   was 


FROM  MOSES  TO  DAVID.  199 

'  was  by  Jericho,  he  lift  up  his  eyes,  and  looked,  and  he- 
'  hold,  there  ftood  a  man  over  againft  him,  with  a  fword 
'  drawn  in  his  hand  :  and  Jolhua  went  unto  him,  and 
'  faid  unto  him,  Art  thou  for  us,  or  for  our  adverfaries  ? 
*  And  he  faid,  Nay,  but  as  captain  of  the  hoft  of  the 
'  Lord  am  I  now  come.'  And  fo  he  appeared  to  Gideon, 
[Judg.  vi.  ii,  &c.]  and  fo  alfo  to  Manoah,  [chap.  xiii. 
17—21.]  Here  Chrift  appeared  to  Manoah  in  a  repre- 
fentation  both  of  his  incarnation  and  death  ;  of  his  in 
carnation,  in  that  he  appeared  in  a  human  form;  and  of 
his  death  and  fufferings,  reprefented  by  his  afcending  up 
in  the  flame  of  the  facrifice  ;  intimating  thereby,  that  he 
was  to  be  the  great  facrifice,  that  muft  be  offered  up  to 
God  for  a  fvveet  favour,  in  the  fire  of  his  wrath,  as  that  kid 
was  burned  and  afcended  up  in  the  flame.  Chrift  thus 
appeared,  time  after  time,  in  the  form  of  that  nature  he 
was  afterwards  to  affume,  becaufe  he  now  came  on  the  fame 
defign,  and  to  carry  on  the  fame  work,  that  he  was  to 
finiih  in  that  nature.  (A)  Another  thing  I  would  men 
tion, 

(A)  CHRIST  appeared  in  the  human  form.  ~\  Having  repeatedly 
intimated  an  intention  of  confidering  thefe  appearances  in  a  col- 
Ie6led  view,  we  mail  now  attempt  it.  But  to  fave  repetition,  we 
muft  beg  the  reader  to  review  our  author's  obfervations  on  the  Di 
vine  appearance  to  Jacob,  (p.  157)  and  to  Mofes,  (p.  167)  as 
well  as  thofe  mentioned  under  this  head,  and  then  he  will  be  pre 
pared  to  accompany  us  in  the  following  remarks  : 

i.  The  divine  Perfon  who  appears,  is  frequently  called  by  the 
augufl  names  of  Jehovah  and  JElohim,  Lord  and  God.  This  is  parti 
cularly  obfcrvable  in  the  appearances  to  Jacob  and  Mofes;  we  mal! 
only  inftance  in  the  former.  We  are  told,  [Gen.  xxxii.  24,  &c.  j 

*  Jacob  was  left  alone,  and  there  wreftled  a  man  with  him  until 
'  the  breaking  of  the  day:'  whatever  is  the  meaning  of  tin's  ex 
traordinary  circumrtance,  it  is  certain   that  Jacob  was  aware  oi 
his  vifitor,  by  his  fo  earneitly  entreating  his  blefimg,  but  more 
efpecially  by  his  calling  the  name  of  that  place  Pcnuel,   (/.  c.  the 
face  of  God)    becaufe  he  had  '  feen  God  face  to  face.'     Jacob 
feems  to  advert  to  this  circumitance  in  the  lait  ftage  of  his  life, 
for,  blefiing  the   fons  of  Jofeph,  he  fays,  *  The  angel  that  rt- 
'  deemed  me  blefs  the  lads.'      But  molt  remarkable  is  a  pafTagc 
in  the  Prophet  Hofea,   [ch.  xii.  4.]   relating  to  this  circumttancr ; 

*  He  had  power  over  the  angel,  and  prevailed:'  this  refers  to  his 
wreilling,  which  was  do  ubtlefs  a  fymbolical  action:     'lie  wept, 

D  d  *  ami 


200        HISTORY   OF   REDEMPTION, 

tion,  done  in  this  period  towards  the  work  of  redemp 
tion,  is  the  beginning  of  the  fucceflion  of  prophets,  and 

ere6ting 

'  and  made  fupplication  unto  him;'  when  he  would  not  let  him  go 
without  a  bleffing  ;  '  He  found  him  in  Bethel ;  there  he  fpake 
'  with  us.  Even  the  Lord  God  [  Jehovah  Elolnni\  of  holts;  the 

*  Lord  \_Jehoiiah\  is  his  memorial;'  i.e.  the  name  by  which  he 
will  be  known.     [See  Owen  on  the  Hebrews,  vol.  i.  p.  1 18.]    And 
it  is  obfervable,  that  the  perfon  appearing  in  moft  of  thefe  vifions 
feems  to  be  called  promifciioufly  both  the  Lord  and  the  angel  of 
the  Lord. 

2.  The  manner  in  which  this  angel  fpeaks  is  very  obfervable, 
and  fuch  as  no  created  being  ought  to  affume.     The  angel  that 
appeared  to  Hagar  faid,   '  I  will  multiply  thy  feed  exceedingly ;' 
[Gen.  xvi.  10.]    To  Abraham,  *  Thou  haft  not  withheld  thy  fon 

*  from  me;'   [Gen.  xxii.  12.1    And  to  Mofes,   [Exod.  iii.  4.]    *  I 
'  am  the  God  of  Abraham,  Ifaac,  and  Jacob,'  &c. 

3.  The  perfon  thus  appearing  receives  divine  honours — '  Put 
'  the  flioes  from  off  thy  feet,'  faid  he  to  Mofes  and  Jofhua,   '  for 

*  the  place  whereon  thou  ftandeft   is  holy  ground.'     The  latter, 
we  are  exprefsly  told,  did  worfhlp  the  captain  of  the  Lord's  hoft. 
[See  Dr.  sl/Ii.r,  Judgment  of  the  Jewifli  Church,  p.  234.  and  Bp. 
Patrick  on  Jofh.  v.  14,  15.]    Though  we  do  not  conceive,  (as  fome 
have  done)  that  Gideon's  prefent  was  a  facrifice,  yet  the  reafon  of 
the  angel  refufing  a  facrifice  from  Manoah  is  very  fingular,  and 
pertinent  to  our  point,  viz.  that  Manoah  knew  him  not.    [Judges 
xiii.  1 6.] 

4.  It  is  very  remarkable  that  God   has  fo  repeatedly  revealed 
himfelf  as  a  jealous  God,  and  declared  that  he  will  not  give  his  glory 
to  another.   [Exod.  xx.  5.     Ifa.  xlii.  8.]   It  therefore  follows, 

5.  That  this  could  not  be  a  created  angel. — In  the  angelic  ap 
pearances  in  the  Nttv  Teftament  we  find  no  fuch  language  ;  none 
of  the  names  of  God  are  applied  to  them,  nor  do  they  affume  any 
of  his  prerogatives  ;   and  when  the  apoftle  John  offered  to  worfhip 
one  of  thefe,  though,  it  is  probable,  he  did  not  intend  fupreme 
adoration,  yet  the  angel  refufed  and  foibad  him.      [Rev.  xix.  10.]] 
Or  if  we  fuppofe  the  apoflle  meant  to  adore  him,  it  muft  be  on  a 
iuppofition,  that  he  was  the  Son  of  God,  which,  if  it  could  be 
proved,  would  very  much  ftrengthen  cur  hypothefis. 

Nor,  6.  By  the  angel  of  the  Lord  muft  we  underftand  any  mere 
external  form  In  which  the  Deity  reiided,  and  fpake  as  a  cloud  ov 
flame,  £c.  becaufe  he  is  called  '  the  captain  of  falvation,'  and 
generally  appeared  in  a  human  form. 

Neither,  7.  Muft  we  underftand  God  the  Father  himfelf,  for 
our  Lord  exprefsly  tells  the  Jews,  that  they  had  not  at  any  time 
either  *  heard  his  voice,  or  feen  his  fhapc.'  [John  v.  37.]  And 

becaufe 


FROM  MOSES  TO  DAVID.        .        201 

credling  a  fchool  of  the  prophets,  in  Samuel's  time.    There 
was  fomething  of  this   ipirit  of  prophecy   in   Ifrael  after 

Mofes, 

becaufe  the  fcriptures  never  reprefent  the  Father  in  any  delegated 
or  inferior  character. 

But,  8.  Thefe  reprefentations  perfevSUy  agree  with  the  account 
given  in  fcripture  of  the  Son  of  God,  who  is  called  the  '  angel 
'  of  the  covenant,'  [Mai.  iii.  I.  in  the  Hebrew,]  and  perhaps  the 

*  angel  of  God's  prefence.'   [Ifa.  Ixiii.  9.] 

9.  It  appears,  that  of  the  patriarchs  and  others  to  whom  this 
angel  appeared,  fome  knew  him  immediately  to  be  God  himfelf, 
and  in  general  all  were  convinced  of  it  after  he  was  departed;  hence 
many  of  them  faid,   '  We  mall  die,  for  we  have  feen  God.' 

10.  This  was  the  univerfal  opinion  of  the  Chriilian  fathers,  as 
has  been  (hewn  at  large  by  Bp.  Bull,  Dr.  Waterland,  and  others  ;  a 
fingle  pafTage  therefore,  full  to  our  purpofe,  (hall  fuffice.     '*  It  was 
Chrift  who  defcended  into  communion  with  men,  from  Adam  unto 
the  patriarchs  and  prophets  in  vifions,  dreams  and  appearances  or 
reprefentations  of  himfelf,  inllrurting  them  in  his  future  condition 
from  the  beginning:  and  God  who  converfed  with  men  on  earth, 
was  no  other  than  the  Word  who  was  to  be  made  fiefh."      [TER- 
TULLIAN.   See  Owen  on  the  Heb.  vol.  i.  p.  121.] 

n.  Even  fome  of  the  moft  eminent  Jewifh  writers  have  made 
confeffions  to  this  purpofe.  So  Rab.  M.  N.  GERUNDENSIS,  of  the 
1 3th  century;  "  This  angel,  if  we  fpeak  exactly,  is  the  angel  the 
redeemer,  concerning  whom  it  is  written,  '  My  name  is  in  him,' 
that  angel  who  faid  to  Jacob,  '  I  am  the  God  of  Bethel,'  &c. 
[Owen  on  the  Heb.  vol.  i.  p.  122.] 

12.  Moft  of  thefe  remarks,  as  they  go  to  prove  that  thefe  ap 
pearances  were  of  the  Son  of  God,  they  no  lefs  prove  the  divinity 
of  his  perfon  and  character;  which  is  the  principal  reafon  of  our 
infifting  fo  largely  ou  this  fubjeft. 

1 3.  We  are  not  however  from  any  of  thefe  proportions  to  infer, 
that  in  all  the  imlance  .  of  God's  fpeaking  under  the  Old  Teftamcnt, 
the  Son  only,  as  diftinguifhed  from  the  Father,  was  intended:  this 
notion  would  involve  altnoft  as  great  difficulties  as  the  oppofite  one 
of  there  being  a  created  angel,  as  will  appear  from  the  following 
remarkable  text,   [Exod.  xxiii.  20,  21.]   '  Behold,  I  fend  an  angel 

*  before  thee,  to  keep  thee  in  the  way,  and  to  bring  thee  into  the 
'  place  which  I  have  prepared.    Beware  of  him,  and  obey  his  voice; 

*  provoke  him  not;  for  he  will  not  pardon  your  tranfgreflions:  for 
'  my  name  is  in  him.'  Thefe  are  evidently  the  words  of  the  Father 
promifing  that  the  angel  of  the  covenant  mould  go  before  to  be  the 
guide  of  Ifrael;   in  which  we  cannot  but  obierve,  that  this  angel  has 
the  peculiar  attributes  and  prerogatives  of  Deity  afcribed  to  him. 

14.  To  this  it  may  be  objected,   [from  Exod.  xxxiii.    2 — 4.] 
That  when  God  promifed  to  fend  an  angel  before  them,  the  Lord 

D  d  2  threatened 


2oz        HISTORY    OF    REDEMPTION. 

Mofes,  before  Sairmel.  Joflina  and  many  of  the  judges  had 
a  degree  of  it.  Deborah  was  a  prophetefs :  and  fome  of 
the  high  priefls  were  infnired  with  this  fpirit ;  particularly 
Eli :  and  that  fpace  of  time  was  not  wholly  without  in- 
ftances  of  thofe  that  were  fet  apart  of  God  efpecially  to  this 
office,  and  fo  were  called  prophets.  Such  an  one  we  read 
of,  [Judg.  vi.  8.]  *  The  Lord  fent  a  prophet  unto  the  chil- 

*  dren  of  Ifrael,  which  faid  unto  them,'  &c.     Such  an  one 
he  feems  to  have  been   that  we  read  of,    [i  Sam.  ii.   27.  \ 

*  And  there  came  a  man  of  God  to  E!i,'  &c. 

But  there  was  no  fuch  order  of  men  upheld  in  Ifrael 
for  any  conftancy,  before  Samuel  ;  the  want  of  it  is  ta 
ken  notice  of,  [i  Sam.  iii.  i.]  '  And  the  word  of  the 
'  Lord  was  precious  in  thofe  days ;  there  was  no  open 
1  vilion.'  (B)  But  in  Samuel  there  was  begun  a  fuccef- 

fion 

threatened  that  he  would  not  go  up  himfelf,  on  which  occafion  the 
people  mourned  :  but  the  Jewifh  doftors  will  furnifh  us  with  an 
cafy  folution  of  this  difficulty  ;  for  ABEN  EZRA  obferves,  [fee 
Gill  in  loc.]  that  this  was  not  the  angel  promiied  before,  [chap, 
xxiii.]  but  an  inferior  one,  which  the  Lord  threatened  to  fend 
with  them  inftead  of  the  former ;  though  afterwards  he  relented 
and  promifcd  his  own  prefence,  which  leems  to  be  the  fame  as  in 
tended  in  Ifaiah  by  the  '  angel  of  his  prefence.'  So  Rab.  MENA- 
c  H  E  M  faith,  "  This  angel  is  not  the  angel  of  the  covenant,  of  whom 
he  fpake  in  the  time  of  favourable  acceptance,  '  My  prefence  mall 

*  go  :'    for  now  the  holy  bleffed  God  had  taken  away  his  divine 
prelence  from  among  them,  and  would  have  led  them  by  the  hand 
of  another  angel."   \Ayif.  in  Ex.  xxxii.  34.] 

15.  Upon  the  whole,  whenever  we  read  of  a  divine  appearance 
under  the  Old  Teftament,  in  which  a  human  or  angelic  form  was 
exhibited,  or  fome  delegated  and  inferior  character  fuftained,  and 
yet  combined  with  fome  circumftances  that  forbid  our  undcrftand- 
ing  it  of  a  nure  angel,  we  may  fafely  interpret  it  of  the  Son  of  God, 
who  thus  anticipated  his  future  humiliation,  and  '  whofe  delights 

*  from  the  beginning  were  with  the  fons  of  men.'  [G.  E.] 

(  B  )  The  word  of  the  Lord  was  PRECIOUS  in  thofe  days,~\  "That 
is,  a  word  from  the  Lord  in  a  dream  or  vifion  directing,  informing, 
inftru&ing,  or  reproving,  this  was  very  rarely  had  ;  of  late  there 
had  been  but  very  few  inilances,  and  which  accounts  for  it,  why 
not  only  the  child  Samuel  knew  not  it  was  the  voice  of  the  Lord  that 
called  to  him,  but  Eli  himfelf  thought  nothing  of  it  until  he  had 
called  a  third  time,  fo  rare  and  fcarce  was  any  initance  of  this  kind; 

and 


FROM  MOSES  TO  DAVID.  203 

(ion  of  prophets,  that  was  maintained  continually  from 
that  time,  at  leaft  with  very  little  interruption,  till  the 
fpirit  of  prophecy  ceafed,  about  Malachi's  time  ;  and 
therefore  Samuel  is  fpoken  of  in  the  New  Teftament  as 
the  beginning  of  the  fucceffion  of  prophets,  [A6ts  iii.  24.] 

*  And  all  the  prophets  from  Samuel,   and  thofe  that  follow 

*  after,  as  many  have  fpoken,  have  foretold  of  thefe  days.' 
After  Samuel   was  Nathan,  and  Gad,  and  Iddo,  and  He- 
man,  and  Afaph,  and  others.      And    in   the   latter  end  of 
Solomon's  reign,  we  read  of  Ahijah  ;    and    in    Jeroboam 
.and   Rehoboam's  time  we  read  of  prophets  ;  and  fo  con 
tinually  one  prophet  fucceeding  another  till  the  captivity. 
We  read  of  prophets  as    being  a  conilant  order  of  men 
upheld  in  the  land  in  thofe  days:  and  in   the   time  of  the 
captivity  there  were  Ezekiel  and  Daniel  ;  and  after  the 
captivity  there  were  Zechariah,  Haggai,  and  Malachi. 

And  becaufe  God  intended  a  conftant  fucceflion  of 
prophets  from  Samuel's  time,  therefore  now  was  begun  a 
fchool  of  the  prophets ;  that  is,  a  fchool  of  young  men, 
that  were  trained  up  under  fome  great  prophet,  who 
was  their  mafter  and  teacher  in  the  ftudy  of  divine  things, 
and  the  pra6tice  of  holinefs,  to  fit  them  for  this  office,  as 
God  fliould  call  them  to  it.  Thofe  young  men  that  be 
longed  to  thefe  fchools,  were  called  the  fons  of  the  pro 
phets  ;  and  oftentimes  they  are  called  prophets.  Thefe 
at  rirft  were  under  the  tuition  of  Samuel.  [Sam.  xix.  20.] 

«  And 

,  . .  and  as  every  thing  that  is  fcarcc  and  rare,  is  generally  precious, 
fo  the  word  of  God  in  this  way  alfo  was  ;  and  fo  it  is  confidered  in 
every  yiew  of  it,  as  the  written  word  of  God  :  when  there  was 
but  little  of  it  penned,  as  at  this  time,  and  few  or  none  to  teach 
and  inftruft  in  it,  Eli  being  old  and  his  fons  fo  vile  ;  or  when  it  is 
forbidden  to  be  read,  or  the  copies  ot  it  deltroycd  and  become 
fearce,  as  it  was  in  the  times  of  Dioclefian  :  or  when  there  are  but 
very  few  faithful  evangelical  miniftcrs  of  the  word  ;  which  though 
it  is  always  precious  to  them  that  have  precious  faith  in  it,  the 
promifes  of  it  being  exceeding  great  and  precious,  and  the  truths 
of  it  more  precious  than  fine  gold,  and  the  grand  lubjeft  of  it,  a 
precious  Saviour,  who  is  fo  in  his  perfon,  offices,  blood,  righteouf- 
nefs  and  facrifice  :  yet  it  is  generally  more  precious  when  there  is 
y.  fcarcity  of  it,  when  God  makes  a  man,  a  gofpel  miniller,  more 
precious  than  fine  gold.  [See  Ifa.  xiii.  12.]  [GILL  in  loc.j 


io4        HISTORY   OF   REDEMPTION. 

*  And  when  they  faw   the  company  of  prophets  prophe- 

*  lying,    and   Sajnucl   {landing  as   appointed  over   them.' 
The  company  of  the  prophets  that  we  read  of  i  Sam.  x.  5. 
•were  the  fame.     Afterwards  we  read  of  their  being  under 
Elijah.     Elifha  was  one  of  his  fons  ;  but  he   defired   to 
have   a  double  portion   of  his  Ipirit,  as    his  fuccefTor,  as 
his  firft  born  :  as  the  deleft  fon  was  wont  to  have  a  double 
portion  of  the  eftate  of  his  father  ;  and  therefore  the  other 
fons  of  the  prophets,  when  they  perceived  that  the  fpirit 
of   Elijah  reftcd  on   Eli/ha,  fubmittcd  themfelves  to  him, 
and  owned  him  for  their  matter,  as  they  had  done  Elijah 
before;    [2  Kings  ii.    15.]   *  And  when   the  fons  of  the 

*  prophets  which  were  to  view  at  Jericho,  faw  him,  they 

*  faid,  the  fpirit  of  Elijah  doth  reft  on  Elifha.     And  they 
'  bowed  themfelves  to  the  ground  before  him.'     [See  alfo 
2  Kings  iv.  38.] 

In  Elijah's  and  Elifha's  time,  there  were  feveral  places 
where  there  refided  companies  of  thefe  fons  of  the  pro 
phets  ;  as  there  was  one  at  Bethel,  another  at  Jericho,  and 
another  at  Gilgal,  unlefs  that  at  Gilgal  and  Jericho  were 
the  fame  ;  and  poffibly  that  which  is  called  the  college, 
•where  the  prophetefs  Huldah  refided,  was  another  at  Jeru- 
falem  ,  [fee  2  Kings  xxii.  14.]  It  is  there  faid  of  Huldah 
the  prophetefs,  that  '  fhe  dwelt  in  Jerufalem,  in  the  col- 
'  lege.'  (c)  They  had  houfes  built,  where  they  ufed  to 
dwell  together  ;  and  therefore  thofe  at  Jericho  being  mul 
tiplied,  and  finding  their  houfe  too  little  for  them,  defired 
leave  of  their  mafler  Elifha,  that  they  might  go  and  hew 
timber  to  build  a  larger.  [2  King  vi.  1,2.] 

At  fome  times  there  were  numbers  of  thefe  fons  of  the 
prophets  in  lirael ;  for  when  Jezebel  cut  off  the  prophets 
of  the  Lord,  it  is  laid  that  Obadiah  took  an  hundred  of 
them,  and  hid  them  by  fifty  in  a  cave,  [i  Kings  xviii.  4.] 

Thefe  fchools  of  the  prophets  being  fet  up  by  Samuel, 
and  afterwards  kept  up  by  fuch  prophets  as  Elijah  and 

Eliiha, 

(c)  Huhlab  dwelt  in  the  COLLEGE.]  •"  In  the  college  of  the 
prophets  ;  in  the  houfe  of  inftrtf&ion',  as  the  Targum  ;  the  fchool 
where  the  young  prophets  were  inttru&ed  and  trained  up." — 
[GiLL  in  loc.J 


FROM  MOSES  TO  DAVID.  20£ 

Elifha,  inuft  be  of  divine  appointment :  and  accordingly 
we  find,  that  thofe  fons  of  the  prophets  were  often  fa 
voured  with  a  degree  of  infpiration,  while  they  continued 
under  t-uition  in  the  fchools  of  the  prophets  ;  and  God 
commonly,  when  he  called  any  prophet  to  the  conftant 
exercife  of  the  prophetical  office,  and  to  fome  extraordi 
nary  fervice,  took  them  out  of  thefe  fchools  ;— though  not 
univerfally.  Hence  the  prophet  Amos,  fpeaking  of  his 
being  called  to  the  prophetical  office,  fays,  that  he  was 
one  that  had  not  been  educated  in  the  fchools  of  the  pro 
phets,  and  was  not  one  of  the  fons  of  the  prophets.  [Amos 
vii.  1.5.]  But  Amos's  taking  notice  of  it  as  remark 
able,  that  he  Ihould  be  called  to  be  a  prophet  that  had 
not  been  educated  at  the  fchools  of  the  prophets,  fhows 
that  it  was  God's  ordinary  manner  to  take  his  prophets 
out  of  thefe  fchools ;  for  therein  he  did  but  blefs  his  own 
inftitution. 

Now  this  remarkable  difpenfation  of  Providence,  viz. 
God's  beginning  a  conftant  fucceffion  of  prophets  in  Sa 
muel's  time,  that  was  to  laft  for  many  ages  ;  and  to  that 
end,  eftabliihing  a  fchool  of  the  prophets  under  Samuel, 
thenceforward  to  be  continued  in  Ifrael,  was  in  order  to 
promote  that  great  affair  of  redemption  which  we  are 
upon.  For  the  main  bufmefs  of  this  fucceffion  of  pro 
phets  was  to  forefhow  Chrift,  and  the  glorious  redemption 
that  he  was  to  accomplish,  and  fo  prepare  the  way  for  his 
coming.  [A£h  iii.  18,  24----X.  43.] 

As  I  obfcrved  before,  [fee  p.  82.]  the  Old  Teftament 
time  was  like  a  time  of  night,  wherein  the  church  was 
not  wholly  without  light,  but  had  not  the  light  of  the 
fun  directly,  but  as  reflected  from  the  flars.  Now  thefe 
prophets  were  the  flars  that  reflected  the  light  of  the  fun  ; 
and  accordingly  they  fpoke  abundantly  of  Jefus  Chrift,  as 
appears  by  what  we  have  of  their  prophecies  in  writing. 
And  they  made  it  very  much  their  bufmefs,  when  they 
fludied  in  their  fchools  or  colleges,  and  elfewhere,  to 
fearch  out  the  work  of  redemption ;  agreeable  to  what 
the  apoitle  Peter  fays  of  them,  [i  Pet.  i.  10.  n.]  '  Of 
'  which  falvation  the  prophets  have  inquired,  and  iearch- 

«  ed 


206        HISTORY    OF    REDEMPTION. 

'  ed  diligently,  who   prophefied  of  the  grace  that   flioulc! 
'  come   unto   you  ;  fearching   what,  or  what   manner   of 

*  time  the  Spirit  of  Chrift  that  was    in  them  did  fignify, 
«  when  it  teftified  beforehand  the  fufferings  of  Chrift,   and 
«  the  glory   that   fhould   follow.'    (D)      We  are   told  that 
the  church  of  the   Redeemer  is  '  built  on   the   foundation 
'  of  the  prophets  and  apoftles,  hhnfelf  being  the  chief  cor- 
'  ner-ftone.'    [Eph.  ii.  20.] 

This  was  the  firft  thing  of  the  nature  that  ever  was  done 
in  the  world  ;  and  it  was  a  great  thing  that  God  did  to 
wards  farther  advancing  this  great  building  of  redemption. 
There  had  been  before  occafional  prophecies  of  Chrift,  as 
was  ihown  ;  but  now  the  time  drawing  nearer  when  the 
Redeemer  fhould  come,  it  pleafed  God  to  appoint  a  certain 
order  of  men,  in  conftant  fuceeinon,  whofe  main  bufmefs 
it  fhould  be,  to  foreihow  Chrift  and  his  redemption,  and 
as  his  forerunners  to  prepare  the  way  for  his  coming  ;  and 
God  eftablifhed  fchools,  wherein  multitudes  were  inftru6l- 
ed  and  trained  up  to  that  end.  [Rev.  xix.  10.]  'I  am  thy 
'  fellow  fervant,  and  of  thy  brethren  that  have  the  tefti- 

*  mony  of  Jefus  ;  for  the  teftimony  of  Jefus  is  the  fpirit 
'  of  prophecy/  §  V. 

(D)  Of  ivhich  falvation  the  PROPHETS  have  inquired,  &c.~]  This 
paflage  prefents  us  with  the  following  important  truths  : 

1.  That  the  fpirit  which  infpired  the  antient  prophets  was  the 
fpirit  of  Chrift  ;  an  irrefragable  argument  of  his  pre-exiftence  and 
divinity. 

2.  That  as  Chrift  was  the  author,  fo  was  he  the  grand  fubjeft 
of  their  predictions  ;   the  alpha  and  omrga  of  the  Bible,   '  The  tef- 
'  timony  of  Jefus  is  the  fpirit  of  prophecy',  or,  as  fome  invert  the 
words,  '  The  fpirit  of  prophecy  is  the  teftimony  of  Jefus ;'   (To 
DoddriJge  and  Bp.  Hurd.~\  '  To  him  give  all  the  prophets  witnefs,' 
[  Afts  x.  43.]   '  both  as  to  his  fufferings  and  the  glory  that  fhould 
«  follow.' 

3.  That  the  prophets  had  only  a  partial  acquaintance  with  the 
meaning  of  their  own  predictions.     It  was  not  necefiary,  nor  in 
many  cafes  expedient,  that  they  ftiould  fully  comprehend  them, 
efpecially  as  to  the  time  of  their  accomplishment. 

4.  That  they  efteemed  the  fubjeft  worthy  their  inquiry  and  ar 
dent   fludy  :   '   Prophets  and   Kings  defired'   to  fee   and  hear  the 
things  revealed  to  us,   [Luke  x.  24.]   How  highly  then   fhould 
we  elleem — how  deeply   venerate — how  ineilimably   prize   thefe 
(iifcovcries !    '  Blefied  are  our  eyes,  if  they  fee — and  our  ears,  if 
'  they  fuitably  attend  to  them.'  [J.  N.] 


§  V.    From  DAVID  to  the  Babylonijli  CAPTIVITY. 

I  COME  now  to  the  fifth  period  of  the  times  of  the 
Old  Teftament,  beginning  with  David,  and  extending  to 
the  Babylonifh  captivity  ;  and  would  now  proceed  to  fhow 
how  the  work  of  redemption  was  therein  carried  on. — 
And  here, 

The  firft  thing  to  be  taken  notice  of,  is  God's  anoint 
ing  that  perfon  who  was  to  be  the  anceftor  of  Chriit,  to 
be  king  over  his  people.  The  difpenfations  of  Providence 
which  have  been  taken  notice  of  through  the  laft  period, 
from  Mofes  to  this  time,  refpe6l  the  nation,  but  now  the 
fcripture-hiftory  leads  us  to  confider  God's  providence 
towards  that  particular  perfon  whence  Chrifl  was  to  pro 
ceed,  viz.  David.  It  pleafed  God  at  this  time  remarkably 
to  felecl  out  this  perfon  from  all  the  thoufands  of  Ifrael, 
and  to  put  a  moft  honourable  mark  of  diftin<£lion  upon 
him,  by  anointing  him  to  be  king  over  his  people.  In 
was  only  God  that  could  find  him  out.  His  father's 
houfe  is  ipoken  of  as  being  little  in  Ifrael,  and  he  was  the 
youngefl  of  all  the  fons  of  his  father,  and  was  leaft  ex 
pected  to  be  the  man  that  God  had  chofen,  by  Samuel.  (E; 
God  had  before,  in  the  former  ages  of  the  world,  remark 
ably  diilinguiihed  the  perfons  from  whom  Chrift  was  to 
come  ;  as  Seth,  Noah,  Abraham,  Ifaac,  and  Jacob.  Tlit 
laft  inftance  of  this  was  in  Jacob's  bleffing  his  fon  Judah  ; 
unlefs  we  reckon  Nahflion's  advancement  in  the  wilder- 
nefs  to  be  the  head  of  the  tribe  of  Judah.  [Numb.  i.  7. "• 
But  this  di,ftin£iion  in  the  perfon  of  David  was  very  ho- 

E  e  nourable* 


(E)  DAVID  tie  leajl  likely  to  le  God's  chofen.'}  "  Godfeetb  rot  *  at 
(  man  feeth.' — Samuel  war>  lent  to  choofe  a  king  among  the  ions  of 
Jefle.  [i  Sam.  xvi.  6.]  When  he  faw  Elial,  he  faid,  '  Surely  the 
'  Lord's  anointed  is  before  him  ;'  but  the  Lord  faid  to  Samuel, 
[ver.  7.]  '  Look  not  on  his  countenance,  nor  on  the  height  of  his 
*  ftature,  becaufe  I  have  refufed  him.'  Old  Jefle,  it  may  be,  was 
ready  to  look  on  his  eldeil  fon  too,  being  pleafed  with  his  tall  and 
comely  figure,  and  to  fay  within  himfelf ,  '  It  is  a  pity  that  Ellal 
1  was  not  made  a  king  !'  But  David  was  God's  beloved.''— 
[WATTS'S  Sermons,  vol.  i.  fer.  7.] 


208        HISTORY    OF    REDEMPTION. 

nourable  :  for  it  was  God's  anointing  him  to  he  king  over 
his  people.  And  thereby  was  fomething  farther  denoted 
than  in  the  anointing  of  Saul.  God  anointed  Saul  to  be 
king  perfonally  ;  but  God  intended  fomething  farther  by 
fending  Samuel  to  anoint  David,  viz.  to  eftablifli  the  crown 
of  Ifrael  in  him  and  in  his  family,  as  long  as  Ifrael  con 
tinued  to  be  a  kingdom  ;  and  not  only  fo,  but  what  was 
infinitely  more,  eftabiiihing  the  crown  of  his  univerfal 
church,  his  ipiritual  Ifrael,  in  his  feed,  to  the  end  of  the 
world,  and  throughout  eternity. 

This  was  a  great  difpenfation  of  God,  and  a  great  ftep 
taken  towards  a  farther  advancing  of  the  work  of  redemp 
tion,  according  as  the  time  grew  near  wherein  Chrift  was 
to  come.  David,  as  he  was  the  anceftor  of  Chrift,  fo  he 
was  the  greateft  pcrfonal  type  of  Chrift  under  the  Old  Tei- 
tament.  The  types  of  Chrift  were  of  three  forts ;  inftituted, 
providential,  and  perfonal.  (F)  The  ordinance  of  facri- 
ficing  was  the  greatcft  of  the  inftituted  types  ;  the  redemp 
tion  out  of  Egypt  was  the  greateft  of  the  providential ;  and 
David  the  greateft  of  the  perfonal  ones.  Hence  Chrift  is 
often  called  David  in  the  prophecies  of  fcripture  ;  [Ezek. 
xxxiv.  23,  24.]  '  And  I  will  fet  up  one  fhepherd  over  them, 
'  and  he  (hall  feed  them,  even  my  fervant  David  ;  my 
'  fervant  David  a  prince  among  them  ;'  and  fo  in  many 
other  plates :  and  he  is  very  often  fpoken  of  as  the  feed  or 
Ion  of  David. 

David  being  the  anccftor  and  great  type  of  Chrift,  his 
being  lolemnly  anointed  by  God  to  be  king  over  his  peo 
ple,  that  the  kingdom  of  his  church  might  be  continued 


(F)  The  TYPES  of  Chrift  of  three  forts. ~]  So  Dr.  Owen  diftin- 
guifhes  types  into,  i.  Such  as  were  dire&ly  appointed  for  that 
end,  (which  our  author  calls  instituted)  as  the  facrifices  ;  2.  Such 
as  had  only  a  providential  ordination  to  that  end,  as  the  llory  of 
Jacob  andEfau;  and,  3.  Things  that  fell  out  of  old,  fo  as  to  il- 
luitratc  prcfent  things  from  a  fimilitude  between  them,  as  the  alle 
gory  of  Hagar  and  Sarah.  Others  dittinguifh  them  into  real  and 
perfonal ;  by  the  former,  intending  the  tabernacle,  temples,  and 
religious  inflitutions ;  and  under  the  latter,  including  what  our 
author  calls  providential  and  perfonal  types.  [Mather  on  the  Types, 
p.  63.] — Thefe  latter  we  have  noticed  as  they  occurred,  and  the 
former  will  be  coniidered  in  a  proper  place.  [N.  V.]] 


FROM  DAVID  TO  THE  CAPTIVITY.         209 

in  his  family  for  ever,  may  in  fome  refpects  be  looked  on 
as  an  anointing  of  Chrift  himfelf.  Chrift  was  as  it  were 
anointed  in  him  ;  and  therefore  Chrift's  anointing  and 
David's  anointing  are  fpoken  of  under  one  in  fcripture, 
[Pfal.  Ixxxix.  20.]  *  I  have  found  David  my  fervant ; 
'  with  my  holy  oil  have  I  anointed  him.'  And  David's 
throne  and  Chrift's  are  fpoken  of  as  one:  [Luke  i.  32.] 

*  And  the  Lord  mall  give  him  the  throne  of  his   father 
'  David.'     [Adh  ii.  30.]     '   David— knowing   that   God 
'  had  fworn  with  an  oath  to  him,  that  of  the  fruit  of  his 

*  loins,  according  to  the  flem,  he  would  raife  up  Chrift  to 
'  fit  on  his  throne.' 

Thus  God's  beginning  of  the  kingdom  of  his  church 
in  the  houfe  of  David,  was  a  new  eftablifhing  of  the 
kingdom  of  Chrift  ;  the  beginning  of  it  in  a  ftate  of  fuch 
viability  as  it  thenceforward  continued  in.  It  was  God's 
planting  the  root,  whence  that  branch  of  righteoufnefs 
was  afterwards  to  fpring  up,  which  was  to  be  the  everlaft- 
ing  king  of  his  church  ;  and  therefore  this  everlafting 
king  is  called  the  branch  from  the  ftem  of  Jcffe.  [Ifa.  xi. 
i.]  '  And  there  mall  come  forth  a  rod  out  of  the  ftem  of 

*  Jefle,  and  a  branch   (hall  grow  out  of  his  roots.'     (G) 
[Jer,  xxiii.  5.]     '  Behold,  the  days  come,  faith  the  Lord, 

*  that  I  will  raife  up  unto  David   a  righteous  branch,  and 

E  e  2  '  a  king 

(G)  A  rod  from  thejlem  of  JESSE.]  In  the  preceding  chapter 
"  the  prophet  had  dei'cribed  the  Affyrian  army  under  the  image 
of  a  mighty  foreft  .  .  .  cut  down  to  the  ground,  by  the  ax  weilded 
by  the  hand  of  fome  powerful  and  illultrious  agent :  in  oppofition 
to  this>  image  he  represents  the  great  peifon,  who  makes  the  fubjeft 
of  this  chapter,  as  a  flender  twig,  mooting  out  from  the  trunk  of 
an  old  tree,  cut  down,  lopped  to  the  very  root,  and  decayed;  which 
tender  plant,  fo  weak  in  appearance,  mould  neverthelefs  become 

fruitful  and  profper We  have  here  a  remarkable  inftance 

of  that  method  fo  common  with  the  prophets,  and  particularly  with 
Ifaiah,  of  taking  occafion  from  the  mention  of  fome  great  temporal 
deliverance,  to  launch  out  into  the  difplay  of  the  fpiritual  deliver 
ance  of  God's  people  by  the  Meffiah ;  for  that  this  prophecy  relates 
to  the  Meffiah,  we  have  the  exprefs  authority  of  St.  Paul,  Rom. 
xv.  12."  [Bp.  LOWTH  in  Ifa.  xi.  i. — His  Lordfhip  addsapaflage 
from  KIMCHI,  who  alfo  applies  this  text  to  the  Meffiah,  as  other 
eminent  Rabbins  have  done,  as  may  be  feen  in  Poll  Syn.  Crit.  in 
ioc.J 


2io        HISTORY    OF    REDEMPTION. 

'  a  king  fhall  reign  and  profper.'  [Chap,  xxxiii.  15.]  '  In 
'  thofe  days,  and  at  that  time,  I  will  caufe  the  branch  of 
'  ri^hteoufnefs  to  grow  up  unto  David,  and  he  fhall  exe- 
'  cute  judgment  and  righteoufnefs  in  the  land.'  So  Chrift. 
in  the  New  Teftament,  is  called  the  root  and  offspring  ot 
David.  [Rev.  xxii.  16.] 

It  is  obfervable,  that  God  anointed  David  after  Saul  to 
reign  in  his  room.  He  took  away  die  crown  from  him, 
who  was  higher  in  ftature  than  any  of  his  people,  and  was 
in  their  eyes  fitted  to  bear  rule,  to  give  it  to  David,  who 
was  low  of  ftature,  and  in  companion,  ofdefpicable  ap 
pearance  :  lo  God  was  pleafed  to  fhow  how  Chrift,  who 
appeared  without  form  or  comelinefs,  and  wos  delpifed  and 
rejected  of  men,  fhould  take  the  kingdom  from  the  great 
ones  of  the  earth.  And  alfo  it  is  obfervable,  that  David 
was  the  youngeft  of  Jeffe's  fons,  as  Jacob  the  younger  bro 
ther  fupplanted  Efau,  and  got  birthright  and  blcfling  from 
him  :  and  as  Pharez,  brother  of  Chrift's  anceftor,  fup 
planted  Zarah  in  his  birth  ;  and  as  Ifaac,  another  of  the 
anceftors  of  Chrift,  caft  out  his  elder  brother  Iflimael : 
thus  was  that  frequent  faying  of  Chrift  fulfilled,  '  The  laft 
'  mall  be  firft,  and  the  firft  laft.' 

2.  The  next  thing  I  would  obferve,  is  God's  pre- 
ferving  David's  life,  by  a  feries  of  wonderful  providences 
till  Saul's  death.  I  have  above  taken  notice  of  the  won 
derful  prefervation  of  other  anceftors  of  Chrift  ;  as  Noah, 
Abraham,  Ifaac,  and  Jacob  ;  and  have  obferved  how,  in 
that  Chrift  the  great  Redeemer  was  to  proceed  from  them, 
that  in  their  prefervation,  the  work  of  redemption  itfelt 
may  be  looked  upon  as  prefcrved  from  being  defeated, 
and  the  whole  church,  which  is  redeemed  through  him, 
from  being  overthrown.  But  the  prefervation  of  David 
was  not  lefs  remarkable  than  that  of  any  others  already  i 
taken  notice  of.  How  often  was  there  but  a  ftep  between 
him  and  death  ?  The  firft  inftance  of  it  we  have  in  his 
encountering  a  lion  and  a  bear,  (H)  which,  without  mi-  i 

raculous 


(H)    His  encountering  a  LION  and  a  BEAR.]      Or — "  a  lion  OR 
a  bear;'  the  meaning  can  only  be,  that  at  different  times  they 

would 


FROM  DAVID  TO  THE  CAPTIVITY.         211 

raculous  affiftance,  could  at  once  have  rent  this  young 
ilripling  in  pieces,  as  eafily  as  they  could  the  lamb  which 
he  delivered  from  them  :  fo  afterwards  the  root  and  off- 
fpring  of  David  was  preferved  from  the  roaring  lion  that 
goes  about  feeking  whom  he  may  devour  ;  who  was  con 
quered,  and  the  fouls  ot  men  refcxied  as  lambs  out  of  the 
mouth  of  this  lion.  Another  remarkable  deliverance  was 
from  that  mighty  giant  Goliath,  \vho  was  ftrong  enough 
to  have  given  his  fleih  to  the  bealls  of  the  field,  and  to 
the  fowls  of  the  air,  as  he  threatened  :  but  God  preferved 
David  and  gave  him  the  vidlory,  fo  that  he  cut  off  his 
head  with  his  own  fword.  Chri.fl  flew  the  fpiritual  Go 
liath  with  his  own  weapon,  the  crofs,  and  fo  delivered 
his  people.  And  how  remarkably  did  God  preferve  him 
from  being  flain  by  Saul,  when  he  firft  fought  his  life,  by 
giving  his  daughter  to  be  a  fnare  to  him,  that  the  hand 
of  the  Philiftines  might  be  upon  him :  and  afterwards, 
when  Saul  fpake  to  Jonathan,  and  to  all  his  fervants,  to 
kill  him  ;  alfo  in  inclining  Jonathan,  inflead  of  murder 
ing,  to  love  him  as  his  own  foul,  and  to  be  a  great  inftru- 
inent  of  his  prefervation,  even  at  the  hazard  of  his  own 
life,  though  one  would  have  thought  that  none  would  have 
been  more  willing  to  have  David  killed  than  Jonathan, 
feeing  that  he  was  competitor  with  him  for  the  crown. 
Again  the  Lord  wonderfully  preferved  him,  when  Saul 
threw  a  javelin  to  fmite  him  to  the  wall  ;  and  when  he 
fent  meflengers  to  his  houfe,  to  watch  for  and  to  kill  him, 
when  Michal,  Saul's  daughter,  let  him  down  through  a 
window  ;  likcwife  when  he  afterwards  fent  meffengers  once 
and  again,  to  Naioth  in  Ramah,  to  tike  him,  and  they 
were  remarkably  prevented  by  being  feized  with  miracu 
lous  impreffions  of  the  fpirit  oi  God  ;  and  even  when  Saul, 
being  refolute  in  the  affair,  went  himfelf,  he  alfo  was 
among  the  prophets.  .Again  after  this,  how  wonderfully 
was  David's  life  preferved  at  Gath  among  the  Philiftinej, 
when  he  went  to  Achifh,  the  king  of  Gath,  and  was 

there 

would  come  and  take  a  lamb,  a  lion  at  one  t;:ne,  and  a  bear  at 
another."     [GILL  ia  I  Sam.  xvii.  34.] 


ii2          HISTORY    OF    REDEMPTION. 

there  in  the  hands  of  the  Philiftines,  who  one  would  have 
thought,  would  have  difpatched  him  at  once,  he  having 
fo  much  provoked  them  by  his  exploits  againit  them. 
How  wonderfully  did  God  deliver  them  at  Keilah,  when 
he  had  entered  into  a  fenced  town,  where  Saul  thought 

he   was    fure    of  him  ! When  he  purfued  and  hunted 

him  in  the  mountains ;  when  the  army  encompafled  him 

in  the    wildernefs    of   Maon  ! How    was    he  delivered 

in  the  cave  of  Engedi,  when  inftead  of  Saul's  killing 
David,  God  delivered  Saul  into  his  hands  in  the  cave,  and 
cut  off  his  fkirt,  and  might  as  eafily  have  cut  off  his  head  ; 
and  afterwards  allo  in  the  wildernefs  of  Ziph  ;  and  again 
a  fecond  time  in  the  land  of  the  Philiftines,  though  David 
had  conquered  them  at  Keilah,  fince  he  was  laft  among 
them  !  which,  one  would  think,  would  have  been  fuf- 
iicient  warning  to  them  not  to  truft  him,  or  let  him  ef- 
cape  a  fecond  time  ;  but  yet  now,  God  wonderfully  turned 
their  hearts  to  him  to  befriend  and  prote6l,  inftead  of  de- 
ftroying  him. 

Thus  was  the  precious  feed  that  virtually  contained  the 
Redeemer,  and  all  the  bleffmgs  of  his  redemption,  won 
derfully  preferved,  when  hell  and  earth  were  confpired 
againft  it  to  deftroy  it.  How  often  does  David  himfelf 
take  notice  of  this,  with  praife  and  admiraiion,  in  the  book 
of  Pfalms  ? 

3.  About  this  time,  the  written  word  of  God  was 
tenlarged  by  Samuel.  I  have  before  obferved  that  the 
canon  of  fcripture  was  begun,  and  the  firft  written  word 
of  God  was  given  to  the  church  about  Moles's  time  : 
and  many,  and  I  know  not  but  moft  divines,  think  it  was 
added  to  by  Jolhua,  and  that  he  wrote  the  laft  chapter 
of  Deuteronomy,  and  moft  of  the  book  of  Jolhua.  (i) 

Others 

(i)  JOSHUA  'wrote  moft  of  the  look  of  JOSHUA.]  "  This  book 
bears  the  name  of  Jofliua,  either  becaufe  it  is  concerning  him,  his 
adions  and  exploits  in  the  land  of  Canaan,  or  becaufe  it  was  writ 
ten  by  him,  or  both  ;  though  fome  afcribe  it  to  Ezra,  and  others 
to  Ifaiah  :  but  it  muft  have  been  written  before  the  times  of  Ahab, 
as  appears  from  i  Kings  xvi.  34.  and  even  before  the  times  of 
David,  as  is  clear  from  chap.  xv.  69.  compared  with  2  Sam.  v.  6. 


FROM  DAVID  TO  THE  CAPTIVITY.         213 

Others  think  that  Jofhua,  Judges,  Ruth,  and  part  of  the 
firft  hook  of  Samuel,  were  written  by  Samuel.  However 
that  was,  this  we  have  good  evidence  of,  that  Samuel 
made  an  addition  to  the  canon  of  fcripture  ;  for  he  is 
manifeftly  mentioned  in  the  New  Teftament,  as  one  of 
the  prophets  whofe  writings  we  have  in  the  fcriptures, 
[A6ls  iii.  24.]  '  Yea  and  all  the  prophets  from  Samuel, 
'  and  thofe  that  follow  after,  as  many  as  have  fpoken,  have 
*  likewife  foretold  of  thefe  days.'  By  that  expreflion, 
'  as  many  as  have  fpoken,'  cannot  be  meant,  as  many  as 
have  fpoken  by  word  of  mouth  ;  for  every  prophet  did 
that :  but  the  meaning  muft  be,  as  many  as  have  fpoken 
by  writing,  fo  that  what  they  have  fpoken  has  come  down 
to  us. 

And  the  way  that  Samuel  fpoke  of  thefe  times  of  Chrift 
and  the  gofpel,  was  by  giving  the  hiftory  of  the  things 
that  typified  and  pointed  to  them,  particularly  thofe  con 
cerning  David.  The  Spirit  of  God  moved  him  to  commit 
thofe  things  to  writing,  chiefly  for  that  reafon,  and,  as  was 
faid  before,  this  was  the  main  bufmefs  of  all  that  fucceffion 
of  prophets,  that  began  in  Samuel. 

That 

for  though  mention  is  made  in  it  of  the  mountains  of  Judah  and  of 
Ifrael,  from  whence  fome  have  concluded,  that  the  writer  muft 
have  lived  after  the  times  of  Rehoboam,  in  whofe  days  the  king 
dom  was  divided  ;  yet  we  find  the  diftin&ion  of  Ifrael  and  Judah 
took  place  before,  even  in  the  times  of  David  and  Afaph,  [Pfalm 
Ixxvi.  i.J  It  is  moft  likely  that  this  book  was  written  by  Jofhua 
himfelf,  as  the  Jews  in  their  Talmud  aflert ;  and,  indeed,  who 
more  fit  for  it  than  himfelf?  And  if  written  or  put  together  by 
another,  it  is  moft  probable  that  it  was  taken  out  of  his  diary,  an 
nals,  or  memoirs  :  and  though  there  are  fome  things  recorded  in 
it  which  were  done  after  his  death,  thefe  might  be  inferted  un 
der  a  divine  direction  and  influence  by  Eleazar,  or  Phinehas,  or 
Samuel  ....  juft  as  Jofhua  is  fuppofed  to  add  fome  verfes  con 
cerning  Mofes  at  the  end  of  the  Pentateuch  ;  however,  be  it  wrote 
by  whom  it  may,  there  is  no  doubt  to  be  made  of  the  divine  infpi- 
ration  and  authenticity  of  it  by  us  Chriftians,  fince  fome  hiftorie« 
recorded  in  it  are  taken  from  it,  or  referred  to  in  Heb.  xi.  30,  31. 
and  the  promife  made  to  Jofhua  is  quoted,  and  applied  to  every 
believer,  chap.  xiii.  5.  and  the  apoftle  James  refers  to  the  caufe  of 
Rahab,  her  character  and  conduct  in  it."  [Jam.  ii.  25.] — [Gitt's 
Comment.] 


• 


2i4        HISTORY   OF    REDEMPTION. 

That  Samuel  added  to  the  canon  of  the  fcriptures  feemi 
farther  to  appear  from  i  Chron.  xxix.  29.  '  Now  the  atls 
*  of  David  the  king,  firft  and  laft,  behold,  they  are  writ- 
'  ten  in  the  book  of  Samuel  the  feer.' 

Whether  the  book  of  Jofhua  was  written  by  Samuel 
or  not,  yet  it  is  the  general  opinion  of  divines,  that  the 
books  of  Judges,  and  Ruth,  and  part  of  the  firft  book  of 
Samuel,  were  penned  by  him.  (K)  The  book  of  Ruth 
was  penned  for  that  reafon,  becauie  though  it  feemed  to 

treat 

(K)  SAMUEL  ivrote  the  booh  of  JUDGES,  RUTH,  and  part  of 
I  SAMUEL.]  The  book  of  JUDGES — "  This  book  is  called  Judges, 
becaufe  it  treats  principally  of  the  great  things  done  by  thofe  il- 
luilrious  perfons  who  were  raifed  up  by  God,  upon  fpecial  occa- 
fions,  after  the  death  ot  Jofhua  till  the  time  of  makiiig  a  King,  to 
judge,  that  is,  to  rule  the  people  of  Ifrael,  and  to  deliver  them 
from  their  oppreflions. 

"  It  is  but  conjectured  who  was  the  writer  of  it ;  fome  think 
Ezra  ;  but  it  is  more  probable  the  prophet  Samuel,  who  was  the 
laft  of  the  judges,  and  by  the  dire&ion  of  God  brought  down  their 
hiilory  unto  his  own  days  ;  when  they  defired  a  king  to  be  fet 
over  them.  The  Talmudifts  (in  Bava  Bathra,  cap.  I.)  are  of 
this  opinion  ;  which  Kimchi,  Abarbinel,  and  other  great  authors 
follow.  And  indeed  there  is  reafon  to  think,  that  he  who  wrote 
the  conclufion  of  the  book  of  Jofhua,  was  the  writer  of  this  book 
alfo  ;  in  the  fecond  chapter  of  which  he  inferts  part  of  that  which 
is  written  there.  Certain  it  is,  it  was  written  before  David's 
reign  ;  for  the  Jebufites  were  pofiefied  of  Jerufalem,  when  this 
author  lived,  [ver.  21.  of  this  firil  chapter]  who  were  driven  out 
of  it  by  David,  [2  Sam.  v.  6.]  and  therefore  this  book  was  written 
before."  [Bp.  PATRICK'S  Comment.] 

The  book  of  RUTH — "  This  book  is  a  kind  of  appendix  to  the 
book  of  Judges,  and  a  manudu&ion  to  the  book  of  Samuel;  and 
there  fitly  placed  between  them.  It  has  its  title  from  the  perfon 
whofe  ftory  is  here  principally  related,  which  indeed  is  wonderful. 

"  It  is  very  probable,  the  fame  perfon  who  wrote  the  book  of 
judges,  was  the  author  of  this  alib,  viz.  Samuel;  who,  by  add 
ing  this  to  the  end  of  that  book,  brought  down  the  hiilory  unto 
his  own  times  ;  and  gave  us  withal  the  genealogy  of  David  from 
Pharez,  the  fon  of  Judah,  that  it  might  evidently  appear,  Chriit 
fpning  out  of  that  tribe,  according  to  Jacob's  prophecy,  [Gen. 
xlix.  10.]  but  by  a  Gentile  woman  (that  all  nations  might  hope 
in  his  mercy)  full  of  faith,  and  of  earneil  defire  to  enter  into  that 
family;  which  made  her  defpife  the  pride  of  her  own  nation,  and 
chufe  to  live  derpicably  among  the  people  ot"  G^d."  [Ibid.] 

The 


FROM  DAVID  TO  THE  CAPTIVITY.        215 

treat  of  private  affairs,  yet  the  perfons  chiefly  fpoken  of 
in  it  were  of  the  family  whence  David  and  Chrifl  pro 
ceeded,  and  fo  pointed  to  what  the  apoftle  Peter  obferved 
of  Samuel  and  the  other  prophets,  in  the  iiid  chapter  of 
A6ls.  Thefe  additions  to  the  canon  of  fcripture,  the 
great  and  main  instrument  of  the  application  of  redemp 
tion,  are  to  be  considered  as  a  farther  continuation  of  that 
work,  and  an  addition  made  to  that  crreat  building. 

O  O 

4.  Another  thing  God  did  towards  this  work,  at  that 
time,  was  his  infpiring  David  to  fhow  forth  Chrift  and  his 
redemption,  in  divine  fongs;  which  ihould  be  for  the  ufe 
of  the  church,  in  public  worfhip,  throughout  all  ages.  Da 
vid  was  hi mfelf  endued  with  the  fpirit  of  prophecy.  [A6ls 
ii.  26,  30.]  '  Let  me  freely  fpeak  to  you  of  the  patriarch 
'  David,  that  he  is  both  dead  and  buried,  and  his  fepulchre 

*  is  with  us  unto  this  day :  therefore  being  a  prophet,  and 

*  knowing  that  God  had   fworn  with  an  oath,'  &c.      So 
that  herein  he  was  a  type  of  Chrift,  that  he  was  both  a  pro 
phet  and  a  king.     The  oil  that  was  ufed  in  anointing  Da 
vid  was  a  type  of  the  Spirit  of  God ;  and  the  type  and  the 
antitype  were  given  together;    [i  Sam.  xvi.  13.]    '  Then 

*  Samuel  took  the  horn  of  oil,  and  anointed  him  in  the 
'  midft  of  his  brethren  ;  and  the  Spirit  of  the  Lord  came 
'  upon  David  from  that  day  forward.' 

One  way  that  this  Spirit  influenced  him  was,  by  infpir 
ing  him  to  fhow  forth  Chrift,  and  the  glorious  things  ot 
his  redemption  in  divine  fongs,  fweedy  expreffing  the 
breathings  of  a  pious  foul,  full  of  admiration  of  the  glori 
ous  things  of  the  Redeemer,  inflamed  with  divine  love, 
and  elevated  with  praife  ;  and  therefore  he  is  called  the 
fweet  pfa Imijl  of  Ifrael.  [2  Sam.  xxiii.  i.]  '  Now  thefe 
1  be  the  larl  words  of  David  ;  David  the  fon  of  JefTe  faid, 

F  f  «  and 


The  FIRST  book  of  SAMUEL — "  This  book  .  .  .  has  the  name 
of  Samuel,  becaufe  it  contains  the  hittory  of  his  life  and  times  ; 
and  therefore  the  Jews  fay  it  was  written  by  him  ;  and  as  it  may 
well  enough  be  thought  to  be  to  the  end  of  the  x:dvth  chapter ; 
and  the  reft  might  be  written  by  Nathan  and  Gad,  [i  Chron.  xxix. 
29.]  as  alfo  the  following;  book  that  bears  his  name."  [GILL'* 
Comment.] 


ti6        HISTORY    OF    REDEMPTION. 

'  and  the  man  who  was  raifed  up  on  high,  the  anointed  of 
*  the  God  of  Jacob,  and  the  fweet  pfalmift  of  Ifrael.'  The 
main  fubjedh  of  thefe  fweet  fongs  were  the  glorious  things 
of  the  gofpel  ;  as  is  evident  by  the  interpretation  given  and 
the  ufe  made  of  them  in  the  New  Teftament :  for  there  is. 
no  one  book  of  the  Old  Teftament  that  is  fo  often  quoted 
in  the  New,  as  the  book  of  Pfalms.  (L)  Joy/ully  did  this 
holy  man  fmg  of  thole  great  things  of  Chrift's  redemption, 
that  had  been  the  hope  and  expectation  of  God's  church 
and  people  from  the  beginning,  and  as  joyfully  did  others 
follow  him  in  it,  viz.  Afaph,  Heman,  Ethan,  and  others; 
for  the  book  of  Pfalms  was  not  all  penned  by  David, 
though  the  greater  part  of  it  was.  Hereby  the  canon  of 
fcripture  was  farther  increafed,  and  an  excellent  portion  of 
divine  writ  added  to  it 

This  was  a  great  advancement  that  God  made  in  this 
building  ;  and  the  light  of  the  gofpel,  which  had  been 
gradually  brightening  ever  fmce  the  fall,  was  now  exceed 
ingly  increafed  by  it ;  for  whereas  before  there  was  but 
here  and  there  a  prophecy  given  of  Chrift  in  leveral  ages, 
now  David,  in  a  variety  of  fongs,  fpeaks  of  his  incar 
nation,  life,  death,  refurre&ion,  aicenfion  into  heaven, 
fatisfadHon,  and  interceffion  :  his  prophetical,  kingly, 
and  prieftly  office  ;  his  glorious  benefits  in  this  life  and 
that  which  is  to  come  ;  his  union  with  the  church,  and 
the  blefledncfs  of  the  church  in  him  ;  the  calling  of  the 
Gentiles,  the  future  glory  of  the  church  near  the  end  of 
the  world,  and  Chrift  coming  to  the  final  judgment. 
All  thefe  things,  and  many  more,  concerning  Chrift  and 
his  redemption,  are  abundantly  fpoken  of  in  the  book  of 
Pfalms. 

This  was  alfo  a  glorious  advancement  of  the  affair  of 
redemption,  as  God  hereby  gave  his  church  a  book  of 
divine  fongs  for  their  ufe  in  that  part  of  their  public  wor- 
(hip,  viz.  finding  his  praifes,  throughout  all  ages  to  the 

end 


(L)  The  PSALMS  rfun  QUOTED  in  the  NEW  Tejlamcnt.']  About 
eighty  times  in  the  whole,  and  the  greater  part  of  thole  quota 
tions  is  applied  to  Chrift  arid  the  things  of  the  gofpel.  [J-N.  j 


FROM  DAVID  TO  THE  CAPTIVITY.         217 

end  of  the  world.  It  is  manifeft  the  book  of  Pfalms 
was  given  of  God  for  this  end.  It  was  ufed  in  the  church 
of  Ifrael  by  God's  appointment  ;  as  appears  by  the  title  of 
many  of  them,  in  which  they  are  infcribed  '  to  the  chief 

*  mufician,'  i.  e.  to  the  man  that  was  appointed  to  be  the 
leader  of  divine  fongs  in  the  temple,  in  the  public  worfliip 
of  Ifrael.     -So  David  is  called  the  fweet  pfalmift  of  Ifrael, 
becaufe  he   penned  pfalms   for  the  ufe  of  the  church  of 
Ifrael ;     and  accordingly    we  have   an    account  that  they 
were  fung  in  the  church  for  that  end  ages  after  David  was 
dead;    [2  Chron.  xxix.   30.]     '   Moreover   Hezekiah  the 

*  king,  and  the  princes,  commanded  the   Levites  to  fmg 

*  praifes  unto  the  Lord,  with  the  words  of  David,  and  of 

*  Afaph  the  feer.'     And   we  find  that  the  fame  were  ap 
pointed  in  the  New  Teltament  to  be  made  ufe  of  in  the 
Chriftian   church,    in    their   worfhip  :      [Ephef.  v.    19.] 

*  Speaking  to   yourfelves  in  pfalms,  hymns,  and  fpiritual 
'  fongs.'     [Col.  iii.    16.]     '   Admoniihing  one  another  in 

*  pfalms,  hymns,  and   fpiritual  ion  s.'     And   fo  they  have 
been,  and  will,  to  the  end  of  the  world,    be  ufed  in  the 
church  to  celebrate  the   praifes   of  God.     The  people  of 
God   before  this  were  wont  to  worihip  him   by  fmging 
fongs    to  his    praife,    as   they   did   at  the   Red   Sea  ;    and 
they  had  Mofes's   fong  [Deuteronomy  xxxii.]  committed 
to   them   for  that  end  ;    and    Deborah,    and    Barak,    and 
Hannah  fung  praifes  to  God  :    but  now  firft  did  God  com 
mit  to  his  church  a  book  of  divine   fongs  for  their  con- 
ftant  ufe. 

5.  The  next  thing  T  would  take  notice  of,  is  God's 
actually  exalting  David  to  the  throne  of  Ifrael,  notwith- 
ftanding  all  the  oppofition  made  to  it.  God  was  de 
termined  to  do  it,  and  he  made  every  thing  give  place 
that  flood  in  the  way  of  it.  He  removed  Saul  and  his 
fons  out  of  the  way  ;  and  firft  fet  David  over  the  tribe 
of  Judah ;  and  then,  having  removed  Ifhbofheth,  fee 
him  over  all  Ifrael.  Thus  did  God  fulfil  his  word  to 
David.  He  took  him  from  the  fheep-cote,  and  made  him 
king  over  his  people  lirael.  [Pfalm  Ixxviii.  yo,  71-] 
And  now  the  throne  of  Ifrael  was  eftablilhcd  in  that  fa- 
F  f  2 


*i8        HISTORY    OF    REDEMPTION, 

mily  in  which  he  was  to  continue  for  ever,  even  for  ever 
and  ever. 

6.  Now  God  firft  chofe  a  particular  city  of  all  the 
tribes  of  Ifrael  to  place  his  name  in  it.  There  is  feveral 
times  mention  made  in  the  law  of  Mofes,  of  the  children 
of  Urael's  bringing  their  oblations  to  the  place  which  God 
fhould  chufe;  [as  in  Deut.  xii.  5—7.  and  other  places;] 
but  God  had  never  proceeded  to  do  it  till  now.  The  ta 
bernacle  and  ark  were  never  fixed,  but  removed  fometimes 
to  one  place  and  fometimes  to  another.  The  city  of  Je- 
rufalem  was  never  thoroughly  conquered,  or  taken  out  of 
the  hands  of  the  Jebufites,  till  David's  time.  It  is  faid 
in  Joihua,  [xv.  63.]  '  As  for  the  Jebufites,  the  inhabitants 
4  of  Jerufalem,  the  children  of  Judah  could  not  drive 
*  them  out:  but  the  Jebufites  dwell  with  the  children  of 
1  Judah  at  Jerufalern  unto  this  day.'  But  now  David 
wholly  fubdued  it,  [2  Sam.  v.]  and  God  chofe  that  city  to 
place  his  name  there,  as  appears  by  David's  bringing  up 
the  ark  thither  foon  after;  and  therefore  this  is  mentioned 
afterwards,  as  the  firft  time  God  chofe  a  city  to  place  his 
name  therein.  [2  Chron.  vi.  5,  6.  and  chap.  xii.  13.] 
Afterwards  God  lliowed  David  the  very  place  where  he 
would  have  his  temple  built,  viz.  in  the  threfliing-floor  of 
Araunah  the  Jebuiite. 

The  city  of  Jerufalern  is  therefore  called  the  holy  city-^ 
and  it  was  the  greateft  type  of  the  church  of  Chrift  in  all 
the  Old  Teftament.  It  was  redeemed  by  David,  the  cap 
tain  of  the  hods  of  Ifrael,  out  of  the  hands  of  the  Jebu- 
lites,  to  be  God's  city,  the  holy  place  of  his  reft  for  ever, 
where  he  would  dwell;  as  Chrift,  the  captain  of  his  peo 
ple's  lalvation,  redeems  his  church  out  of  the  hands  of 
devils,  to  be  his  holy  and  beloved  city.  And  therefore 
how  often  does  the  fcripture,  when  fpeaking  of  Chtift's 
redemption  of  his  church,  call  it  by  the  names  of  Zion 
and  Jerufalem  ?  This  was  the  city  that  God  had  ap 
pointed  to  be  the  place  of  the  firft  gathering  of  converts 
after  Chrift's  refurre£Hon,  of  that  remarkable  effufion  of 
the  Spirit  of  God  on  the  apoftles  and  primitive  Chriftians, 
and  the  place  whence  the  gofpel  was  to  found  forth  into 
all  the  world  ;  the  place  of  the  firft  Chriftian  church, 

that 


FROM  DAVID  TO  THE  CAPTIVITY.        219 

ihat  was  to  be,  as  it  were,  the  mother  of  all  other  churches 
through  the  world  ;  agreeable  to  that  prophecy,  [If.  ii. 
3,4.]  '  Out  of  Zion  /hall  go  forth  the  law,  and  the  word 
1  of  the  Lord  from  Jerufalem  j  and  he  mall  judge  among 
1  the  nations,  and  {hall  rebuke  many  people,'  &c. 

Thus  God  chofe  Mount  Sion,  whence  the  gofpel  was 
to  be  publifhed,  as  the  law  had  been  from  Mount  Sinai. 

7.  The  next  thing  to  be  obferved  here,  is  God's  folemnly 
renewing  the  covenant  of  grace  with  David,  and  promif- 
ing  that  the  Mefliah  mould  be  of  his  feed.  We  have  an 
account  of  it  in  the  viith  chapter  of  the  fecond  book  of 
Samuel.  It  was  on  occafion  of  the  thoughts  David  enter 
tained  of  building  God  an  houfe,  that  God  fent  Nathan  the 
prophet  to  him,  with  the  glorious  promifes  of  the  covenant 
of  grace.  It  is  efpecially  contained  in  thefe  words,  [ver. 
1 6.]  '  And  thy  houfe  and  thy  kingdom  (hall  be  eftablimed 
'  for  ever  before  thee  ;  thy  throne  mall  be  eftablimed  for 

*  ever.'     Which  promife  has  refpecl:   to  Chrift,  the   feed 
of  David,  and  is  fulfilled  in  him  only  ;  for  the  kingdom  of 
David  has  long  fmce  ceafed,  any  otherwife  than  as  it  is 
upheld  in  Chrift.     The  temporal  kingdom  of  the  houfe  of 
David  has  now  ceafed  for  a  great  many  ages  ;  even  more 
than  ever  it  flood. 

That  this  covenant  that  God  now  eftablimed  with  David 
by  Nathan  the  prophet,  was  the  covenant  of  grace,  is  evi 
dent  by  the  plain  teftimony  of  fcripture,  in  Ifa.  Iv.  i — 3. 
There  we  have  Chrift  inviting  fmners  to  come  to  the  wa 
ters,  &c.  And  in  the  third  verfe,  he  iays,  *  Incline  your 

*  ear,  come  unto  me  ;  hear,  and  your  fouls  mall  live  ;  and 
f   I  will  make  with  you   an  everlafting  covenant,  even  the 

*  fure  mercies  of  David.'     Here  Chriic  offers  to  convinced 
fmners,  an  intereft  in   the  fame   everlafting  covenant  that 
he  made  with    David,  conveying  to   them  the   lame  furc 
mercies.     But  what  is  that  covenant  that  fmners  obtain  an 
intereft  in,  when  they  conic  to  Chrift,  but  the  covenant 
of  grace  ? 

This  was  the  fifth  folemn  ratification  of  the  covenant 
of  grace  with  the  church  after  the  fail.  The  firft  was 
with  Adam  ;  the  fecond  with  Noah  ;  the  third  with  tar 
patriarchs,  Abraham.  Ifaac,  and  Jacob  ;  the  fourth  was  in 


220        HISTORY   OF   REDEMPTION. 

the  wildernefs  by  Mofes,  and  now  the  fifth  is  this  made  to 
David. 

This  eftabliihrnent  of  the  covenant  of  grace  with  Da 
vid,  he  always  efteemed  the  greateft  favour  of  God  to 
him,  the  greateft  honour  that  God  had  conferred  upon 
him  ;  he  prized  and  rejoiced  in  it  above  all  the  other 
bleffings  of  his  reign.  You  may  fee  how  joyfully  and 
thankfully  he  received  it,  when  Nathan  came  to  him  with 
the  glorious  mefiage,  in  2  Sam.  vii.  18,  &c.  And  fo 
David,  in  his  laft  words,  declares  this  to  be  all  his  falva- 
tion,  and  all  his  defire ;  [2  Sam.  xxiii.  5.]  *  He  hath 

*  made  with  me   an  everlailing  covenant,  ordered    in   all 
'  things  and  fure  :  for  this   is  all  my  falvation,  and  all  my 
'  defire/  (M) 

8.  It  was  by  David  that  God  firft  gave  his  people  Ifrael 
the  poflellion  of  the  whole  promifed  land.  I  have  before 
Ihown,  how  God's  giving  the  poffeffion  of  the  promifed 
land  belonged  to  the  covenant  of  grace.  This  was  done  in 
a  great  meafure  by  Jolhua,  but  not  fully.  Jofhua  did 
net  wholly  fubdue  that  part  of  the  promifed  land  that 
was  ftridUy  called  the  land  of  Canaan,  and  that  was  di 
vided  by  lot  to  the  feveral  tribes  ;  but  there  were  great 
numbers  of  the  old  inhabitants  Lett  unfubdued,  as  we  read 
in  the  books  of  Jolhua  and  Judges  ;  and  there  were  many 
left  to  prove  Ifrael,  and  to  be  '  thorns  in  their  fides,  and 

*  pricks  in  their  eyes.'     There  were  the  Jebufites  in  Jeru- 
falem,  and  many  of  the  Canaanites,  and  the  whole  nation 

of 

(M)  David  prized  the.  COVENANT.]  The  leading  trait  in  Da 
vid's  character  feems  to  have  been  picly,  which  we  apprehend  to 
be  the  exa&  import  of  that  expreffion,  [i  Sam.  xiii.  14.]  *  A 

*  man  after  God's  own  heart,'  ;.  e.  a  man  eminently  devoted  to 
God,  and  full  of  zeal  for  his  glory.     And  it  is  obfervable,  that 
notwithstanding  his  many  and  great  fins  (and  far  be  it  from  us,  to 
diiTemble  that  many  and  great  they  were)  he  never  appears  to  have 
countenanced  idolatry,  the  befetting  fin  of  Ifrael.     The  book  of 
Pfalms,  which  were  written  at  many  different  times,  and  in  a  great 
variety  of  circumftances,  evinces  a  mind  converfant  with  the  divine 
attributes,  and  much  engaged  in  contemplation  on  the  bleffings  of 
the  covenant  of  redemption,  and  the  glories  of  the  Mefiiah,  of 
whom  he  was  both  a  type  and  anceftor.  [N.  U.  j 


FROM  DAVID  TO  THE  CAPTIVITY.        221 

of  the  Philiftines,  who  all  dwelt  in  that  part  of  the  land 
that  was  divided  by  lot,  and  chiefly  in  that  which  belonged 
to  the  tribes  of  Judah  and  Ephraim. 

And  thus  thefe  remains  of  the  old  inhabitants  of  Canaan 
continued  till  David's  time  ;  but  he  wholly  fubdued  them. 
This  is  agreeable  to  what  St.  Stephen  obferves,  [AtStsvii. 
45-1  '  Which  alfo  our  fathers  brought  in  with  Jefus  (/'.  e. 

*  Jofhua)   into  the  pofTeffion  of  the  Gentiles,  whom  God 

*  drove  out  before   the  face   of  our   fathers,  unto  the  days 
'  of  David.'     They  were  till  the  days  of  David  in  driving 
them  out ;  but  David  entirely  brought  them  under.     He 
fubdued  the  Jebuiites,  the  whole  nation  of  the  Philiftines, 
and   all    the    remains    of  the    ieven    nations   of  Canaan  ; 
[i   Chron.  xviii.   i.]    '  Now  after  this  it  came  to  pafs, 

*  that   David   fmote    the   Philiftines,    and   fubdued    them, 
'  and  took  Gath  and  her  towns  out  of  the  hands  of  the 
«  Philiftines.' 

After  this,  all  the  remains  of  the  former  inhabitants  of 
Canaan  were  made  bond-fervants  to  the  Ifraelites.  Before 
this  the  pofterity  of  the  Gibeonites  were  hewers  of  wood, 
and  drawers  of  water,  for  the  houfe  of  God.  But  Solo 
mon,  David's  fon  and  fucceflbr,  put  all  the  remains  of  the 
other  feven  nations  of  Canaan  to  bond-fervice,  or  at  leaft 
made  them  pay  a  tribute  of  bond-fervice.  [i  Kings  ix. 
20— 22.]  And  hence  we  read  of  the  children  of  Solomon's 
fervants,  after  the  return  from  the  Babyloniih  captivity, 
[Ezra  ii.  55.  and  Neh.  xi.  3.]  They  were  the  children 
or  pofterity  of  the  feven  nations  of  Canaan,  that  Solomon 
had  fubje&ed  to  bond-fervice. 

Thus  David  fubdued  the  whole  land  of  Canaan,  ftri£l- 
ly  fo  called.  But  then  that  was  not  one  half,  nor  quar 
ter,  of  what  God  had  promifed  to  their  fathers.  The 
land  promifed  to  their  fathers  included  all  the  countries 
from  the  river  of  Egypt  to  the  river  Euphrates.  Thefe 
were  the  bounds  of  the  land  promifed  to  Abraham,  [Gen. 
xv.  18.]  *  In  that  fame  day  the  Lord  made  a  covenant 

*  with   Abram,  faying,  Unto  thy  feed  have   I  given  this 
'  land,  from  the  river  of  Egypt,  unto  the  great  river,  the 
'  river  Euphrates.'     So  again  God  promifed  at  Mount  Si 
nai. 


222        HISTO&Y    OF    REDEMPTION. 

nai,   [Exod.  xxiii.  31.]   '  And  I  will  fet  thy  bounds  from 

*  the  Red  Sea  even  unto  the  fea  of  the  Philiftines,  and 

*  from  the  defert  unto  the  river:  for  I  will  deliver  the  in- 
4  habitants  of  the  land   into  your  hand  ;  and  thou   /halt 

*  drive  them  out  before  thee.'     So  again,   [Dent.  xi.  24.] 

*  Every  place  whereon  the  foles  of  your  feet  fhall  tread, 
'  fhall  be  yours  :  from  the  wildernefs  and  Lebanon,  from 

*  the  river,  the  river  Euphrates,  even  unto  the  uttermoir. 

*  fea,  fhall  your  confl   be.'     Again,  the  fame  promife  is 
made  to  Jofliua  :   [Jofli.   i.   3,4.]   '   Every  place  that  the 
*'  fole  of  your  feet  mall  tread  upon,  have   I   given   unto 

*  you,  as  I  faid  unto  Mofes  ;  from  the  wildernefs  and  this 

*  Lebanon,  even  unto  the  great  river,  the  river   Euphra- 

*  tes,  all  the  land  of  the  Hittites,  and  unto  the  great  fea, 
'  towards  the  going  down  of  the  fun,  fliall  be  your  couft.' 
But  what  Jofliua  gave  the  people  the  pofleflion   of,  was 
but   a   fmall    part    of  this    land.     And   the    people    never 
had  had  the   poffeflion  of  it,  till    God  gave   it  them   by 
David. 

This  large  country  not  only  included  that  Canaan  which 
was  divided  by  lot  to  table  who  came  in  with  Jofhua,  but 
the  land  of  the  Moabites  and  Ammonites,  the  land  of  the 
Amalckites,  and  the  reft  of  the  Edomites,  and  the  country 
of  Zobah.  All  thefe  nations  were  fubdued  and  brought 
under  the  children  of  Ifracl  by  David.  And  he  put  gar- 
rifons  into  the  feveral  countries,  and  they  became  David's 
fervants,  as  we  have  a  particular  account  in  the  viiith  chap 
ter  of  the  fecond  book  of  Samuel  ;  and  David  extended 
their  border  to  the  river  Euphrates,  as  was  promifed  ;  [fee 
the  3d  verfe;]  '  and  David  fmote  alfo  Hadadezer  the  fon 
1  of  Rehob,  king  of  Zobah,  as  he  went  to  recover  his 

*  border  at  the  river    Euphrates.'     And   accordingly  we 
read,  that  Solomon  his  fon  [i  Kings  iv.  24.]  '  had  domi- 

*  nion  over  all  the   region  on  this  fide    the   river,  from 
'  Tiphfah  even  unto   Azzah,  over  all   the  kings  on   this 
'  fide  the  river.'     This   Artaxerxes,  king  of  Perlia,  takes 
notice  of  long  after:  [Ezra  iv.    20.]   '  There  have   been 
1  mighty  kings  alfo  over  Jerufalem,  which  have  ruled  over 

<   all 


FROM  DAVID  TO  THE  CAPTIVITY.         225 

'  all  countries  beyond  the  river  ;  and  toll,  tribute  and  cuf- 

*  torn  was  paid  unto  them.' 

So  that  Jofhua,  that  type  of  Chrift,  did  but  begin  the 
work  of  giving  Tfrael  the  poffeffion  of  the  promifed  land  ; 
and  left  it  to  be  finifhed  by  that  much  greater  type  and  an- 
ceftor  of  Chrift,  even  David,  who  fubdued  far  more  of 
that  land  than  ever  Jofhua  had  done.  And  in  this  ex 
tent  of  his  and  Solomon's  dominion  was  fome  refem- 
blance  of  the  great  extent  of  Chrift's  kingdom,  and  there 
fore  the  extent  of  Chrift's  kingdom  is  thus  exprefTed, 
[Pfal.  Ixxii.  8.]  '  He  fhall  have  dominion  alfo  from  fea 
'  to  fea,  and  from  the  river  unto  the  ends  of  the  earth.' 
[See  alfo  i  Kings  viii.  56.] 

9.  God  by  David  perfected  the  Jewifh  worfliip,  and 
added  to  it  feveral  new  inftitutions..  The  law  was  given 
by  Mofes,  but  yet  all  the  inftitutions  of  the  Jewifh  wor 
fliip  were  not;  fome  were  afterwards  added  b\r  divine  di 
rection.  So  this  great  type  of  Chrift  did  not  only  per 
fect  Jofhua's  work,  in  giving  Ifrael  the  poffeffion  of  the 
promifed  land,  but  he  alfo  finiihed  Mofes's  work,  in  per 
fecting  the  inftituted  worfhip  of  Ifrael.  Thus  there  mud: 
be  a  number  of  typical  prophets,  priefts,  and  princes,  to 
complete  one  figure  or  fhadow  of  Chrift  the  antitype,  he 
being  the  fubftance  of  all  the  types  and  fhadows.  Of  fo 
much  more  glory  was  Chrift  accounted  worthy,  than  Mo 
fes,  Jofhua,  David,  Solomon,  and  all  the  prophets,  priefts, 
and  princes,  judges,  and  faviours  of  the  Old  Teftament. 

The  ordinances  of  David  are  mentioned  as  of  equal 
validity  with  thofe  of  Mofes,  [2  Chron.  xxiii.  18.] 
«  AKb  Jehoiada  appointed  the  offices  of  the  houfe  of  the 
'  Lord  by  the  hand  of  the  priefts  the  Levites,  whom  Da- 
'  vid  had  diftributed  in  the  houfe  of  the  Lord,  to  offer 

*  the  burnt-offerings  of  the  Lord,    as  it  is  written  in  the 
<  law  of  Mofes,  with  rejoicing  and  with  fmging,  as  it  was 
'   ordained  by  David.'     The  worihip  of  Ifrael  was  per 
fected  by  David,    by  the  addition  that  he  made  to  the  ce 
remonial  law,    which  we  have  an   account  of  from  the 
xxiiid  to  the  xxvith  chapters  of  the  firft  book  ot  Chro 
nicles,    conftfting  in  the   feveral  orders   and  couvfes  into 

which 


226        HISTORY   OF   REDEMPTION. 

which  David  divided  the  Levites,  and  the  work  and  bufi- 
nefs  to  which  he  appointed  them,  different  from  what  Mofes 
had  done  ;  and  alfo  in  the  divifjons  of  the  priefts  the  fons 
of  Aaron  into  four  and  twenty  courfes,  affigning  to  every 
courfe  their  bufmefs  in  the  houfe  of  the  Lord,  and  their 
particular  flated  times  of  attendance  there  ;  and  appointing 
fome  of  the  Levites  to  a  new  office,  which  was  that  of 
fingers  ;  and  particularly  ordering  and  regulating  them  in 
that  office,  as  you  may  fee  in  the  xxvth  chapter  of  the  ift 
of  Chronicles ;  and  appointing  others  of  the  Levites  by 
law  to  the  feveral  fervices  of  porters,  treafurers,  officers, 
and  judges  :  and  thefe  ordinances  of  David  were  kept  up 
henceforth  in  the  church  of  Ifrael,  as  long  as  it  remained. 
Thus  we  find  the  feveral  orders  of  priefts,  and  the  Levites, 
the  porters,  and  fingers,  after  the  captivity.  So  we  find 
the  courfes  of  the  priefts  appointed  by  David  ftill  continu 
ing  in  the  Tew  Teftament ;  Zacharias  the  father  of  John 
the  Baptift  was  a  prieft  of  the  courfe  of  Abia ;  which  is  the 
fame  with  the  courfe  of  Abijah  appointed  by  David,  [i 
Chron.  xxiv.  10.] 

Thus  David  as  well  as  Mofes  was  like  Chrift  in  this 
refpe£l,  that  by  him  God  gave  in  fome  degree  a  new  ec- 
clefiaftical  eftablifhment,  and  new  inftitution  of  worfhip. 
Not  only  fo,  but  by  thofe  additions  David  aboliftied 
fome  of  the  old  inftitutions  of  Mofes  that  had  been  in 
force  till  that  time  ;  particularly  thofe  laws  that  appointed 
the  bufmefs  of  the  Levites,  which  we  have  in  the  iiid  and 
ivth  chapters  of  Numbers,  which  very  much  confifted  in 
their  charges  of  the  feveral  parts  and  utenfils  of  the  taber 
nacle  there  afligned  to  them,  and  in  carrying  thofe  feveral 
parts  of  the  tabernacle.  But  thofe  laws  were  now  abolifhed 
by  David  ;  and  they  were  no  more  to  carry  thofe  things,  as 
they  had  been  ufed  to  do.  But  David  appointed  them  to  ' 
other  work  inftead  of  it;  [i  Chron.  xxiii.  26.]  '  And 
*  alfo  unto  the  Levites,  they  fhall  no  more  carry  the  taber- 
4  nacle,  nor  any  veflels  of  it  for  the  fervice  thereof:'  a  fure 
evidence  that  tl\e  ceremonial  law  given  by  Mofes  is  not 
perpetual,  as  the  Jews  fuppofe ;  but  might  be  wholly  abo 
lifhed  by  Chrift :  for  if  David,  a  type  of  the  Meffiah,  might 

abolifh 


FROM  DAVID  TO  THE  CAPTIVITY.        227 

abolifh  the  law  of  Mofes  in  part,  much  more  might  the 
Mefliah  himfelf  abolifh  the  whole. 

David,  by  God's  appointment,  abolifhed  all  ufe  of  the 
tabernacle  that  was  built  by  Mofes,  and  of  which  he 
had  the  pattern  from  God :  for  God  now  revealed  it 
to  David  to  be  his  will,  that  a  temple  fhould  be  built, 
that  fhould  be  inftead  of  the  tabernacle.  A  prefage 
of  what  Chrift,  the  fon  of  David,  would  do,  when 
he  fhould  come,  vifc.  abolifh  the  whole  Jewifh  eccle- 
flaftical  constitution,  which  was  but  as  a  moveable  ta 
bernacle,  to  fet  up  the  fpiritual  gofpel-temple,  which 
was  to  be  far  more  glorious,  and  of  greater  extent,  and 
was  to  laft  for  ever.  David  had  the  pattern  of  all  things 
pertaining  to  the  temple  fhown  him,  even  in  like  manner 
as  Mofes  had  the  pattern  of  the  tabernacle :  and  Solomon 
built  the  .temple  according  to  that  pattern  which  he  had 
from  his  father  David,  which  he  received  from  God. 
[i  Chron.  xxviii.  n,  12,  19.]  '  Then  David  gave  to  So- 

*  lomon  his  fon   the  pattern   of    the  porch,    and  of  the 
'  houfes  thereof,  and  of  the  treafuries  thereof,  and  of  the 

*  upper  chambers  thereof,  and  of  the  inner  parlours  there  - 

*  of,  and  of  the  place  of  the  mercy-feat,  and  the  pattern 

*  of  all  that  he  had  by  the  Spirit,  of  the  courts  of  all  the 

*  houfe  of  the  Lord,  and  of  all  the  chambers  round  about, 

*  of  the  treafuries  of  the  houfe  of  God,  and  of  the   trea- 

*  furies  of  the  dedicated  things All  this, 

*  (faid  David,)   the  Lord  made  me    underftand  in   writing 
'  by   his    hand   upon    me,    even    all   the    works   of  this 

*  pattern.' 

10.  The  canon  of  fcripture  feems  about  the  clofe  of 
David's  reign  to  have  been  farther  enlarged  by  the  pro 
phets  Nathan  and  Gad.  It  appears  probable  by  the  fcrip- 
tures,  that  they  carried  on  the  hiirory  of  the  two  books 
of  Samuel  from  the  place  where  Samuel  firft  left  it,  and 
finifhed  them.  Thefe  feein  to  be  the  book  that  in  fcrip 
ture  is  called  the  book  of  Samuel  the  feer,  and  Nathan  the 
prophet,  and  Gad  the  feer.  [i  Chron.  xxix.  29.]  '  Now 
'  the  a6ls  of  David  the  king,  firfl  and  laft,  behold  they 

G  g  2  *  are 


228        HISTORY   OF    REDEMPTION. 

*  are  written  in  the  book  of  Nathan  the  prophet,  and  in 
'  the  book  of  Gad  the  feer.'* 

II.  The  next  thing  I  would  take  notice  of,  is  God's 
wonderfully  continuing  the  kingdom  of  his  vifible  people 
in  the  line  of  Chrift's  legal  anceftors,  as  long  35  they  re 
mained  an  independent  kingdom.  Thus  it  was  without  any 
interruption  worth  notice.  Indeed,  the  kingdom  of  all  the 
tribes  was  not  kept  in  that  line;  but  the  dominion  of  that 
part  of  Ifrael  in  which  the  true  worlhip  of  God  was  upheld, 
and  which  were  God's  vifible  people,  was  always  kept  in 
the  family  of  David,  as  long  as  there  was  any  fuch  thing  as 
an  independent  king  of  Ifrael,  according  to  his  promife  to 
David  :  and  not  only  in  the  family  of  David,  but  always 
in  that  part  of  David's  posterity  that  was  the  line  whence 
Chrift  legally  defcended  ;  fo  that  the  very  perfon  that  was 
Chrift's  legal  anceftor,  was  always  in  the  throne,  excepting 
Jehoahaz,  who  reigned  three  months,  and  Zedekiah  ;  as 
you  may  fee  in  Matthew's  genealogy  of  Chrift. 

Chrift  was  legally  defcended  from  the  kings  of  Judah, 
though  not  naturally.  He  was  both  legally  and  naturally 
defcended  from  David.  He  was  naturally  defcended  from 
Nathan  the  fon  of  David  ;  for  Mary  his  mother  was  one 
of  the  pofterity  of  David  by  Nathan,  as  you  may  fee  in 
Luke's  genealogy  :  (N)  but  Joleph,  the  reputed  and  legal 
father  of  Chrift,  was  naturally  delrended  ot  Solomon  and 

his 

*   See  Note  (K)  p.  215. 

(N)  MARY  defcended  from  Nathan.']  "  I  am  aware  that  Mr. 
Le  Clerc,  and  many  other  learned  men,  have  thought  that  Joieph 
\vas  begotten  by  Heli,  and  adopted  by  Jacob  :  but  I  much  rather 
conclude,  that  he  was  adopted  by  Heli,  or  rather  taken  by  him 
for  his  fon  upon  the  marriage  of  his  daughter,  and  that  Heli  was 
the  father  of  Mary ;  becaule  an  ancient  Jewifh  rabbi  exprefsly  calls 
her  '  the  daughter  of  Heli,'  and  chiefly  becaufe  elfe  we  have  indeed 
no  true  genealogy  of  Chrift  at  all,  but  only  two  different  views  of 
the  line  of  Jofcph,  his  reputed  father,  which  would  by  no  means 
prove  that  Chrilt,  who  was  only  by  adoption  his  fon,  was  of  the 
feed  of  Abraham,  and  of  the  houfe  of  David.  Yet  the  apotlle 
fpeaks  of  it  as  evident,  that  Chriit  was  defcended  from  Judah, 
[Heb.  vii.  14.]  in  which,  if  this  gofpel  were  (as  antiquity  allures 
us)  written  by  the  direction  of  Paul,  perhaps  he  may  refer  to  this 
very  table  before  us." — [DODDRIDGE'S  Fain.  Expof.  §  9.] 


FROM  DAVID  TO  THE  CAPTIVITY.         229 

his  fucceflbrs,  as  we  have  an  account  in  Matthew's  gene 
alogy.  Jefus  Chrift,  though  he  was  not  the  natural  fon  of 
Jofeph,  yet,  by  the  law  and  conftitution  of  the  Jews,  he 
was  Jofeph's  heir,  becaufe  he  was  the  lawful  fon  of  Jo- 
feph's  lawful  wife,  conceived  while  Hie  was  his  legally 
efpoufed  wife.  The  Holy  Ghoft  raifed  up  feed  to  him.  A 
perfon,  by  the  law  of  Mofes,  might  be  the  legal  fon  and 
heir  of  another,  whofe  natural  fon  he  was  not ;  as  fome- 
times  a  man  raifed  up  feed  to  his  brother :  a  brother,  in 
fome  cafes,  was  to  build  up  a  brother's  houfe  ;  fo  the  Holy 
Ghoft  built  up  Jofeph's  houfe. 

And  Jofeph  being  in  the  direct  line  of  the  kings  of  Judah, 
of  the  houfe  of  David,  he  was  the  legal  heir  of  the  crown 
of  David  ;  and  Chrift  being  legally  his  firft-born  fon,  he 
was  his  heir  ;  and  fo  Chrift,  by  the  law,  was  the  proper 
heir  of  the  crown  of  David,  and  is  therefore  faid  to  fit 
upon  the  throne  of  his  father  David. 

The  crown  of  God's  people  was  wonderfully  kept  in. 
the  line  of  Chrift's  legal  anceftors.  When  David  was  old, 
and  not  able  any  longer  to  manage  the  affairs  of  the  king 
dom,  Adonijah,  one  of  his  fons,  fet  up  to  be  king,  and 
feemed  to  have  obtained  his  purpofe  :  but  Adonijah  was  not 
that  fon  of  David  which  was  the  anceftor  of  Jofeph,  the 
legal  father  of  Chrift ;  and  therefore  how  wonderfully  did 
Providence  work  here  !  what  a  ftrange  and  fudden  revo 
lution  !  All  Adonijah's  kingdom  and  glory  vaniilied  away 
as  fcon  as  it  was  begun,  and  Solomon,  the  legal  anceftor 
of  Chrift,  was  eftablifhed  in  the  throne. 

And  after  Solomon's  death,  when  Jeroboam  had  con- 
fpired  againft  the  family,  and  Rehoboam  carried  himfelf 
fo  that  it  was  a  wonder  all  Ifrael  was  not  provoked  to  for- 
fake  him,  and  ten  tribes  did  actually  forfake  him,  and  fet 
up  Jeroboam  in  oppofition  to  him  ;  and  though  Rehoboam 
was  a  wicked  man,  and  deferved  to  have  been  rejected 
altogether  from  being  king,  yet  he  being  the  legal  anceftor 
of  Chrift,  God  kept  the  kingdom  of  the  two  tribes,  in 
which  the  true  religion  was  upheld,  in  his  poffeffion  ;  and 
notwithstanding  his  fon  Abijam  was  another  wicked  prince, 
yet  they  being  legal  anceftors  of  Chrift,  God  ftill  continued 

the 


230        HISTORY   OF   REDEMPTION. 

the  crown  in  the  family,  and  gave  it  to  Abijam's  fon 
Afa.  And  afterwards,  though  many  of  the  kings  of  Judah 
were  very  wicked,  and  horridly  provoked  God,  as  parti 
cularly  Jehoram,  Ahaziah,  Ahaz,  Manafleh,  and  Amon  ; 
yet  God  did  not  take  away  the  crown  from  their  family, 
but  gave  it  to  their  fons  for  the  fame  reafon.  So  fpeak- 
ing  of  Abijarn,  it  is  laid,  [i  Kings  xv.  4.]  '  Neverthe- 

*  lefs,  for   David's  fake  did  the  Lord  his  God  give  him 
'  a  lamp   in  Jerufalem,  to  fet  up  his  fon  after  him,  and 

*  to  eftablifh  Jerufalem  :'  alfo,   [2  Chrcn.  xxi.  7.]   fpeak- 
ing  of  Jehoram's   great  wkkednefs,   it  is  faid,   '   Howbeit 

*  the  Lord  would  not  deftroy  the  houfe  of  David,  becaufe 

*  of  the  covenant  that  he  had  made  with  David,  and  as  he 
'  had  promifed  to  give  a  light  unto  him,  and  to  his  fons 

*  for  ever.' 

The  crown  of  the  ten  tribes  was  changed  from  one  fa 
mily  to  another  continually.  Firft,  Jeroboam  took  it ;  but 
the  crown  remained  in  his  family  only  one  generation  after 
his  death,  it  only  dcfcended  to  his  fon  Nadab  ;  and  then 
Baafha,  who  was  of  another  family,  took  it,  and  it  re 
mained  in  his  pofterity  but  one  generation  alfo  after  his 
death;  and  then  Zimri,  who  was  his  fervant,  took  it; 
and  then,  without  defcending  at  all  to  his  pofterity,  Omri 
took  it,  and  the  crown  continued  in  his  family  for  three 
fucceflions  ;  next  Jehu,  that  was  of  another  family,  took 
it,  and  the  crown  continued  in  his  family  for  three  or 
four  fucceflions ;  and  then  Shallum,  who  was  of  another 
family,  took  it ;  and  the  crown  did  not  defcend  at  all  to 
his  pofterity,  but  Menahem  took  it,  and  it  remained  in 
his  family  but  one  generation  after  him  ;  and  then  Pekah, 
of  another  family,  took  it,  and  after  him  Hoihea,  who 
was  of  ftill  another  family ; — fo  great  a  difference  was 
there  between  the  crown  of  Ifrael,  and  the  crown  of  Ju 
dah  ;  the  one  was  continued  evermore  in  the  fame  family, 
and  with  very  little  interruption,  in  one  right  line  ;  the 
other  was  continually  tofled  about  from  one  family  to 
another,  as  if  it  were  the  fport  of  fortune.  The  reafon 
was  not,  becaufe  the  kings  of  Judah,  many  of  them,  were 
better  than  the  kings  of  Ifrael,  but  the  one  had  the  blcfiing 


in 


FROM  DAVID  TO  THE  CAPTIVITY.        231 

in  them  ;  they  were  the  anceftors  of  Chrift,  whofe  right 
it  was  to  fit  on  the  throne  of  Jfrael :  but  with  the  kings 
of  Ifrael  it  was  not  fo  ;  and  therefore  Divine  Providence 
cxercifed  a  continual  care,  through  all  the  changes  that 
happened  in  fo  many  generations,  and  fuch  a  long  fpace  of 
time,  to  keep  the  crown  of  Judah  in  one  direct  line,  in 
fulfilment  of  the  everlaftinR;  covenant  he  had  made  with 

»_5 

David,  the  mercies  of  which  covenant  were  fure  mercies  : 
but  in  the  other  cafe,  there  was  no  fuch  covenant,  and  fo 
no  fuch  care  of  Providence. 

And  here  it  muft  not  be  omitted,  that  there  was  once  a 
very  ftrong  confpiracy  of  the  kings  of  Syria  and  Ifrael,  in 
the  time  of  that  wicked  king  of  Judah,  Ahaz,  to  difpof- 
fefs  him  and  his  family  of  the  throne  of  Judah,  and  to  fet 
one  of  another  family,  even  the  fon  of  Tabeal  on  it  ; 
[Ifa.  vii.  6.]  '  Let  us  go  up  againft  Judah,  and  vex  it, 
4  and  let  us  make  a  breach  therein  for  us,  and  fet  a  king 

*  in  the  midft  of  it,  even  the  fon  of  Tabeal.'     And  they 
feemed  very  likely  to  accomplish  their  purpofe  ;  infomuch 
that  it  is  faid,   [ver.    2-]    '  The  heart   of  Ahaz  and  his 

*  people  was  moved  as  the   trees  of  the  wood  are  moved 
'  with  the  wind.'     On  this  occafion  God  fent  the  prophet 
Ifaiali  to  encourage  the  people,  and  tell  them  that  it  mould 
not  come  to  pafs.     And   becaufe  the   cafe  feemed  fo  def- 
perate  that   Ahaz  and  the  people  would  very  hardly  be 
lieve,  therefore  God  dire£ts  the  prophet  to  give  them  this 
fign,   viz.  that   Chrift  fhould  be  born  of  the  legal  feed  of 
Ahaz  ;   [as   Ifa.   vii.    14.]   '   Therefore   the    Lord   himfelf 
'   fhall  give  you  a  fign  :  Behold,  a   virgin   mall  conceive, 
1  and  bear  a  fon,  and  mall  call  his  name  Immamiel.'   (o) 

This 

(o)  A  VIRGIN  JLall  conceive,  £5V.]  That  this  text  referred  to 
Jefus  Chrift  might  be  fhown  from  a  variety  of  arguments  ;  as,  that 
this  child  was  to  be  born  of  a  virgin — that  he  was  to  be  Imma- 
nuel,  Lord  of  Judea,  [Ifa.*viii.  8.] — that  this  chcumftance  is 
introduced  as  a  wonderful  event,  Behold 7 — that  it  was  confiilent 
with  previous  intimations  in  earlier  prophecies,  [as  Gen.  iii.  15.] — 
that  it  was  fo  underftood  by  a  cotemporary  prophet,  [Micah  v.  3.] 
and  is  exprefsly  applied  to  this  event  in  the  New  Teilament,  where 
the  faft  is  afgertained.  [Matt.  i.  18 — 22.] 

But 


232         HISTORY    OF    REDEMPTION. 

This  was  a  good  fign,  and  a  great  confirmation  of  the  truth 
of  what  God  promifed  by  Ifaiah,  viz.  that  the  kings  of 
Syria  and  Ifrael  fhould  never  accomplifh  their  purpofe  of 
difpoffeffing  the  family  of  Ahaz  of  the  crown  of  Judah,  for 
Chrift  the  Immanuel  was  to  be  of  them. 

I  have  mentioned  this  difpenfotion  of  Providence  in  this 
place,  becaufe  though  it  was  continued  for  fo  long  a  time, 
yet  it  began  in  Solomon's  fuccelfion  to  the  throne  of  his 
father  David. 

12.  The  next  thing  I  would  take  notice  of  is,  the 
building  of  the  temple  :  a  great  type  of  three  things,  viz. 
of  the  human  nature  of  Chrift,  of  the  church,  and  of 
heaven,  (p)  The  tabernacle  feemed  rather  to  reprefent 
the  church  in  its  moveable,  changeable  (late,  here  in 
this  world.  But  that  beautiful,  glorious,  coftly  ftru6lure 
of  the  temple  that  (ucceeded  the  tabernacle,  and  was  im- 
moveably  fixed,  feems  efpecially  to  reprefent  the  church 
in  its  glorified  ftate  in  heaven.  This  temple  was  built 
according  to  the  pattern  ihewn  by  the  Holy  Ghoft  to 
David,  and  by  divine  direction  given  to  David,  in  the 

place 

But  the  confideration  of  thcfe  would  lead  us  beyond  the  limits 
of  a  note,  we  fhall  therefore  only  obferve  that  the  principal  ob- 
jeftion  to  this  interpretation  (which  is  formed  from  the  context) 
might  be  obviated  by  a  flight  variation  in  rendering  the  following 
words,  '  Butter  and  honey  will  he  eat  that  knoiveth  to  refufe  the 
*  evil  and  to  chufe  the  good  ;  but  before  this  child' — not  Imma- 
nuel,  but  Sheer-Jafhub,  whom  the  prophet  had  in  his  hand,  [ver.  3.] 
before  this  child — '  fhall  know,'  &c.  This  however  we  fubmit  to 
the  confideration  of  the  learned. 

Our  author  has  very  happily  fhewn  how  the  birth  of  the  Mefiiah 
was  a  fign  of  Ifrael's  deliverance  in  Ahaz's  time  ;  to  confirm  this 
and  obviate  any  objection  drawn  therefrom  it  might  be  added,  i. 
That  this  fign  was  not  given  to  Ahaz  personally ',  but  to  the  houfe  of 
David,  [ver.  13.]  and,  2.  That  we  have  feveral  other  inftanccs 
in  fcripture  of  dittant  events  being  mentioned  as  the  fign  of  prefent 
deliverance,  one  of  which  occurs  in  this  very  prophet.  [Ch.  xxxvii. 
30.]  And,  3.  That  it  is  cuftomary  for  the  prophets,  and  in 
particular  Ifaiah,  to  conneft  with  the  prediction  of  temporal  de 
liverance  the  promifes  of  the  fpiritual  redemption  to  be  effected  by 
the  Mefliah.  [See  Note  G.  p.  209.] 

(p)  The  TEMPLE  a  type  of  the  human  nature  of  CHRIST.  ~\  This 
our  author  has  mown.  [See  alio  John  i.  14. — Col.  ii.  7.]  But  this 

temple 


FROM  DAVID  TO  THE  CAPTIVITY.         233 

place  where  was  the  threfh ing- floor  of  Oman  the  Jebufite, 
in  Mount  Moriah,  [2  Chron.  iii.  i.]  in  the  fame  moun 
tain,  and  doubtlefs  in  the  very  fame  place,  where  Abra 
ham  offered  up  his  fon  Ifaac  ;  for  that  is  faid  to  be  a 

moun- 

temple,  (as  formerly  the  tabernacle)  was  divided  into  two  parts, 
the  Holy  and  Moil  Holy  place;  the  former  pointing  at  what  Chrift 
ivas  and  did  in  his  ftate  of  incarnation  below,  the  latter  at  what  he 
is  and  does  in  his  prefent  ftate  of  exalted  glory;  as  will  appear  by 
an  induction  of  particulars : 

(i.)  The  candleftick  reprefents  him  as  "the  true  light  which, 
coming  into  the  world,  enlighteneth  every  man;"  [John  i.  9. — 
See  DoddridgeJ  and  the  feven  lamps  of  it  reprefent  "  the  feven 
fpirits,  or  the  fulnefs  of  the  fpirit  with  which  he  was  endued." 
[Ifa.  xi.  2,  3.  Rev.  i.  4.] 

(2.)  The  mewbread  alfo  prefigured  Chrift  as  'the  true  bread 
*  which  came  down  from  heaven,'  [John  vi.  5.]  and  its  divifion 
might  point  out  his  having  a  fufficiency  of  bleffing  for  all  the  tribes 
of  Ifrael,  to  whom  in  a  particular  manner  he  was  fent.  [Matt. 
xv.  24.] 

(3.)  The  vail  itfelf  was  a  type  of  his  mortal  flefh,  [Heb.  x.  20.] 
which  was  rent,  to  admit  us  to  a  ftate  of  communion  with  him  in 
his  ftate  of  exalted  glory. 

We  now  csme  to  the  fecond  part  of  the  tabernacle,  prefiguring 
the  human  nature  alfo,  or  at  leaft  the  complex  perfon,  of  Chrift, 
in  his  prefent  exalted  ftate. 

( i.)  Herein  was  contained  the  golden  cenfer,  which  by  an  eafy 
figure  may  reprefent  the  incenfe  therein  offered;  and  that  his  power 
ful  and  acceptable  interceffion  at  God's  right  hand, wherein  he  pleads 
the  atonement  once  offered,  the  memorial  of  which  is  to  God  his 
Father  as  a  fweet  fmelling  favour.  [Eph.  v.  2.  Rev.  viii.  3.] 

(2.)  The  ark  of  the  covenant,  which  has  been  confidered  as  a 
type  of  the  Redeemer,  from  the  incorruptibility  of  its  materials, 
and  the  glory  of  its  ornaments;  thofe  circumftanccs  (to  omit  others) 
pointing  to  his  prefent  ftate  of  immortality  and  glory. 

(3.)  The  cover  of  this  ark  was  the  mercy-feat  or  propitiatory, 
which  term  is  exprefsly  applied  to  Jefus  Chrift,  [Rom.  iii.  25. — 
I  John  ii.  2.]  becatife  Jehovah  beheld  the  blood  hereon  fprinkled 
with  fatisfaftion  and  favoin*b  the  Ifradites.  Thus  the  lamb,  as 
if  it  had  been  flain,  (in  the  language  of  St.  John)  with  the  bloody 
memorial  of  his  facrifice,  appears  continually  in  the  Divine  Pre- 
fence  on  our  behalf.  [Rev.  v.  6.] 

(4.)  To  omit  Aaron's  rod,  the  pot  of  manna,  &c.  as  not  the 
proper  furniture  of  the  ark,  though  therein  depofited:  the  tables  of 
the  law  being  placed  within  the  ark,  has  been  confidered  by  divines 
as  reprefenting  the  moral  law  written  in  the  heart  of  the  Redeemer; 

H  h  and 


234        HISTORY   OF   REDEMPTION. 

mountain  in  the  land  of  Moriah,  [Gen.  xxii.  2.]  which 
mountain  was  called  the  mountain  of  the  Lord,  as  this 
mountain  of  the  temple  was,  [Gen.  xxii.  14.]  '  And 
'  Abraham  called  the  name  of  that  place  Jehovah-jireh  ; 
*  as  it  is  faid  to  this  day,  In  the  mount  of  the  Lord  it  mall 
'  be  feen.' 

That  the  human  nature  of  Chrift  \vas  the  antitype  of 
this  temple,  appears,  becaufe  Chrift  being  mown  the 
temple  of  Jerufalem,  fays,  '  Deftroy  this  temple,  and  in 
'  three  days  I  will  raife  it  up,'  fpeaking  of  the  temple  of 
his  body.  [John  ii.  19,  20.]  This  houfe,  or  an  houfe  built 
in  this  place,  continued  to  be  the  houfe  of  God,  where 
his  church  worlhipped  till  Chrift  came.  Here  was  the 
place  that  God  chofe,  where  all  their  facrifices  were  offer 
ed  up  till  the  great  facrifice  came,  and  all  others  ceafed. 
(qj  Into  this  temple,  or  rather  the  temple  afterwards 

built 

and  the  mercy-feat  upon  them,  as  indicating  that  our  tranfgrefiions 
of  that  law  ate  covered  by  the  true  propitiatory. 

(5. )  The  cherubims,  whether  they  reprefented  the  complacency 
and  fatisfaclion  with  which  the  Deity  beheld  the  blood  of  fprink- 
ling,  or  rather  the  pleafure  and  earneftnefs  with  which  angels  con 
template  the  work  of  redemption,  as  St.  Peter  feems  to  intimate, 
[  I  Pet.  i.  I  2,  gr.  J  were  certainly  a  glorious  part  of  the  furniture  of 
the  molt  holy  place;  but  thefe  inquiries  would  lead  us  too  far:  all, 
however,  within  the  vail  reprefented  what  parted  in  heaven,  when 
our  great  High  Prielt  entered  there  with  his  own  mod  precious 
blood.  [Heb.  ix.  24.]  [I.N.] 

(Q^)  Sacrifices  offered  till  the  great  SACRIFICE  came.'}  We  have 
already  {hewn  that  the  facrifices  and  other  ceremonial  inftitutions 
were  typical,  and  muft  have  been  fo  underftood  by  the  Old  Tefta- 
ment  believers  themfelves ;  [p.  176,  note  N]  but  fomc  who  have 
acknowledged  this,  have  doubted  whether  they  had  any  knowledge 
that  the  Mefliah  was  to  offer  bimfflf  a  facrifice  for  fin.  That  they 
Ijady  we  infer  from  the  following  arguments  : 

1.  That  it  appears  to  have  been  the  current  doftrine  of  the  Old 
Teflament,  that  without  fliedding  o^^ocd  was  no  remiffion  of  fin. 
The  apoitle  reprefents  it  as  a  very  <rofurd  notion,  that  the  blood 
of  bulls  and  goats  could  take  away  fin;  then  what  other  facrifice 
could  avail  but  human?    And  what  man  but  the  Mefliah  himfelf  I 
£See  Heb.  ix.  throughout.] 

2.  The  prophetic  writings  frequently  introduce  the  Divine  Be 
ing  as  confuting  the  legal  facrifices,  and  thofc  who  offered  them; 
— not,  as  fome  have  nuftakenly  fuppofed,  as  not  of  his  own  ap 
pointment, 


FROM  DAVID  TO  THE  CAPTIVITY.         235 

built  in  this  place,  the  Lord  came,  «  even  the  mefTenger  of 

*  the  covenant.'     Here  he  often   delivered   his   heavenly 
doctrine,  and  wrought  miracles ;  here  his  church  was  ga 
thered  by  the  pouring  out  of  the  Spirit,  after  his  afccnlion. 
[Luke  xxiv.  53.]    Speaking  of  the  difciples,  after  Chrift's 
afcenfion,  it  is  faid,    '  And  they  were  continually  in  the 

*  temple,  praifing  and  bleffmg  God.'     And,  [  Acts  ii.  46.] 
fpeaking  of  the  multitude  that  were  converted  by  that  great 
out-pouring  of  the  Spirit  that  was  on  the  day  of  Pentecoft, 
it  is  faid,  '  And  they  continued  daily  with  one  accord  in 
'  the  temple.'    Alfo,  [  Acts  v.  42-]  fpeaking  of  the  apoftles, 

*  And  daily  in  the  temple,  and  in  every  houfe,  they  ceafed 
'  not  to  teach  and -preach  Jefus  Chrift.'     And  hence  the 
found  of  the  doctrine  went  forth,  and  the   church  fpread, 
into  all  the  world. 

13.  It  is  here  worthy  to  be  obferved,  that  at  this  time, 
in  Solomon's  reign,  after  the  temple  was  finifhed,  the  Jew- 
iih  church  was  raifed  to  its  higheft  external  glory.  The 
Jewilh  church  (or  the  ordinances  and  confHtution  of  it) 
is  compared  to  the  moon,  [Rev.  xii.  i.J  '  And  there  ap- 

*  peared  a  great  wonder  in  heaven,  a  woman  cloathed  with 

H  h  2  '  the 

pointment,  but  becaufe  the  carnal  Jews  reded  and  confided  in  them 
without  looking  forward  to  their  great  antitype. 

It  is  particularly  foretold,  that  in  the  days  of  the  Meffiah  fome 
more  efficacious  facrifice  fhould  be  offered.  [Pf.  li.  19.]  It  is  in 
other  pafTages  exprefsly  declared  that  he  fliould  fuffer  many  things. 
[See  Luke  xxiv.  26,27,45,46.]  Even  in  the  ftrft  promife  this 
was  hinted,  the  ferpent  fhould  bruife  his  heel.  The  2zd  Pfalm 
is  a  clear  and  exprefs  prophecy  of  thefe  fufferings,  which  however 
is  exceeded  by  the  53d  of  Ifaiah,  and  Daniel  ix.  24 — 27.  where 
it  is  exprefsly  added,  that  under  thefe  circumftances  he  fhould  bear 
the  fin  of  many — our  iniquities  fliould  meet  on  him  (as  on  the 
fcape  goat;)  nay,  that  he  fhould  make  his  foul,  (or  himfelf)  an 
offering  for  fin,  [Ifa.  liii.  loJ  yet  that  after  this  he  fliould  fee  his 
feed,  prolong  bis  days,  andfjb  pleafure  of  the  Lord  fhould  prof- 
per  in  his  hand. 

3.  So  exprefs  are  thefe  paffages,  that  our  Lord  calls  fome  of 
his  difciples  '  fools,  and  flow  of  heart  to  believe'  the  law  and  tbe 
prophets,  becaufe  they  did  not  underftand  them ;  and  many  of  the 
modern  Jews  can  find  no  way  to  account  for  them,  but  by  inven 
tion  of  tivo  Mefliahs  ;  tbe  fon  of  Jofeph  to  fuffer  and  die,  and  the 
/on  of  David  to  reign.  [G.  E.] 


236        HISTORY    OF    REDEMPTION. 

*  the  fun,  and  the  moon  under  her  feet,  and  upon  her  head 

*  a  crown  of  twelve  ftars.'     As  this  church  was  like  the 
moon  in   many  other  refpe6ts,    fo  it  was   in   this,  that  it 
\vexed  and  wanned  like  it.     From  the  firft  foundation  of 
it,  in  the  covenant  made  with  Abraham,  when  this  moon 
was  now  beginning  to  appear,  it  had  to  this  time  been 
gradually  increaiing  in  its  glory.     This  time,  wherein  the 
temple  was   finimed  and  dedicated,  was  about  the  middle 
between   the    calling    of    Abraham    and   the    coming    of 
Chrift,  and  now  it  was  full   moon.     After  this  the  glory 
of  the    Jewifh    church   gradually   decreafed,     till    Chrift 
came ;  as  I  fhall  have  occafion  more  particularly  to  obferve 
prefently. 

Now  the  church  of  Ifrael  was  in  its  higheft  external 
glory  :  Now  Ifrael  was  multiplied  exceedingly,  fo  that 
they  feemed  to  have  become  like  the  fand  on  the  fea  fhore, 
[i  Kings  iv.  20.]  Now  the  kingdom  of  Ifrael  was  firmly 
eftabliflied  in  the  family  of  which  Chrift  was  to  come  : 
Now  God  had  chofen  the  city  where  he  would  place  his 
name  :  Now  God  had  fully  given  his  people  the  poflef- 
fion  of  the  promifed  land,  in  quietnefs  and  peace,  even 
from  the  river  of  Egypt,  to  the  great  river  Euphrates ; 
and  all  thofe  nations  that  had  formerly  been  their  enemies, 
quietly  fubmitted  to  them  ;  none  pretended  to  rebel  againft 
them:— -Now  the  Jewifh  wormip  in  all  its  ordinances 
was  fully  fettled: — Now,  inftead  of  a  moveable  tent  and 
tabernacle,  they  had  a  glorious  temple ;  the  moft  magni 
ficent,  beautiful,  and  coftly  ftruclure,  that  then  was, 
ever  had  been,  or  has  been  fmce.  — Now  the  people 
enjoyed  peace  and  plenty,  and  fat  every  man  under 
his  vine  and  fig-tree,  eating  and  drinking,  and  making 
merry,  [i  Kings  iv.  20.] — Now  they  were  in  the 
higheft  pitch  of  earthly  profperity,  filver  being  as  plenty 
as  ftones,  and  the  land  full  of^old  and  precious  ftones, 
and  other  precious  foreign  ^phmodities,  which  were 
brought  by  Solomon's  mips  from  Qpbir,  and  which  came 
from  other  parts  of  the  world:  Now  they  had  a  king 
reigning  over  them  who  was  the  wifeft  of  men,  and  pro 
bably  the  greateft  earthly  prince  that  ever  was:— -Now 

theii 


FROM  DAVID  TO  THE  CAPTIVITY.        237 

their  fame  went  abroad  into  all  the  earth,  fo  that  many 
came  from  the  utmoft  parts  of  the  earth  to  fee  their  glory 
and  their  happinefs. 

Thus  God  was  pleafed,  in  one  of  the  anceftors  of 
Chrift,  remarkably  to  fhadow  forth  the  kingdom  of 
Chrift  reigning  in  his  glory.  David,  who  was  the  man  of 
war,  a  man  who  had  fhed  much  blood,  and  whofe  life 
was  full  of  troubles  and  conflicts,  was  more  of  a  repre- 
fentation  of  Chrift  in  his  ftate  of  humiliation,  his  mi 
litant  ftate,  wherein  he  was  conflicting  with  his  enemies. 
But  Solomon,  who  was  a  man  of  peace,  was  a  repre- 
fentation  more  efpccially  of  Chrift  exalted,  triumphing, 
and  reigning  in  his  kingdom  of  peace.  And  the  happy 
glorious  ftate  of  the  Jewilh  church  at  that  time  did  re 
markably  reprefent  two  things ;  i.  That  glorious  ftate  of 
the  church  on  earth,  that  (hall  be  in  the  latter  ages  of 
the  world  ;  thofe  days  of  peace,  when  nation  fhall  not 
lift  fword  againft  nation,  nor  learn  war  any  more.  2. 
The  future  glorified  ftate  of  the  church  in  heaven  :  the 
earthly  Canaan  was  never  fo  lively  a  type  of  the  heavenly 
Canaan  as  it  was  then,  when  the  happy  people  of  Ifrael 
did  indeed  enjoy  it  as  a  land  flowing  with  milk  and 
honey. 

14.  After  this  the  glory  of  the  Jewifh  church  gradually 
declined  more  and  more  till  Chrift  came  ;  yet  not  fo  but 
that  the  work  of  redemption  ftill  went  on.  Whatsoever 
failed  or  declined,  God  ftill  carried  on  this  work  from 
age  to  age  ;  this  building  was  ftill  advancing  higher  and 
higher.  It  ftill  went  on  during  the  decline  of  the  Jevvifli 
church,  towards  a  further  preparation  for  the  coming  of 
Chrift,  as  well  as  during  its  increaie  ;  for  fo  wonderfully 
were  things  ordered  by  the  infinitely  wife  governor  of  the 
world,  that  whatever  happened  was  ordered  for  good  to 
this  general  defign,  and  made  a  means  of  promoting  it. 
When  the  people  of  theM^ws  flourished,  and  were  in  prof- 
perity,  he  made  that  to  contribute  to  the  promoting  this 
defign  ;  and  when  they  were  in  adverfity,  God  made  this 
alfo  to  contribute  to  the  carrying  on  of  the  fame.  While 
the  Jewi/h  church  was  in  its  ir.orealing  ftate,  the  work 

of 


238         HISTORY   OF    REDEMPTION. 

of  redemption  was  carried  on  by  their  increafe  ;  and  when 
they  came  to  their  declining  ftate,  (which  they  were  in 
from  Solomon's  time  till  Chrift,)  God  carried  on  the 
•work  of  redemption  by  that.  Which  decline  itfelf  was 
one  thing  that  God  made  ufe  of  as  a  farther  preparation 
for  Chrift's  coming. 

As  the  moon,  from  the  time  of  its  full,  is  approach 
ing  nearer  and  nearer  to  her  conjunction  with  the  fun  ; 
io  her  light  is  ftill  more  and  more  decreafmg,  till  at  length, 
when  the  conjunction  comes,  it  is  wholly  fwallowed  up 
in  the  light  thereof.  So  it  was  with  the  Jewilh  church 
from  the  time  of  its  higheft  glory  in  Solomon's  time. 
In  the  latter  end  of  Solomon's  reign,  the  ftate  of  things 
began  to  darken,  by  Solomon's  corrupting  himfelf  with 
idolatry,  which  much  obfcured  the  glory  of  this  mighty 
and  wife  prince  ;  now  it  was,  troubles  began  to  arife  in 
his  kingdom  ;  and  after  his  death  it  was  divided,  and  the 
ten  tribes  withdrew  from  the  true  worlhip  of  God,  and 
fet  up  the  golden  calves  at  Bethel  and  Dan.  Prefently 
after  this  the  number  of  the  ten  tribes  was  greatly  dimi 
nished  in  the  battle  of  Jeroboam  with  Abijah,  wherein 
there  fell  down  {lain  of  Ifrael  five  hundred  thoufand  cho- 
fen  men  ;  which  lofs  the  kingdom  of  Ifrael  never  entirely 
recovered. 

Now  alfo  the  kingdom  of  Judah  was  greatly  corrupted. 
In  Ahab's  time  the  kingdom  of  Ifrael  did  not  only  wor 
fhip  the  calves  of  Bethel  and  Dan,  but  the  worihip  of 
Baal  was  introduced.  Before,  they  pretended  to  worfhip 
the  true  God  by  thefe  images,  the  calves  of  Jeroboam  ; 
but  now  Ahab  introduced  grofs  idolatry,  and  the  direcl 
worfhip  of  falle  gods  in  the  room  of  the  true  God  ;  (R) 

and 

(R)  Many  learned  men  have  conje&ured  (as  perhaps  our  au 
thor)  that  the  golden  calves  oiigina^d  from  the  cherubic  figures, 
one  animal  in  which  was  a  calf  or  Vvng  bull  ;  fome  have  even 
fuppofed,  that  this  part  of  the  Egyptian  idolatry  fprang  from  the 
fame  fource  ;  and  that  at  iirft  they  were  only  ufed  as  the  medium 
of  worfhip  and  emblems  of  the  Deity  :  [Stackhoufe,  Book  vi.  ch. 
I.]  But  as  the  nature  of  fin  is  progreflive,  fo  one  degree  of  ido 
latry  leads  to  another  ;  and  when  men  once  conceived  the  Deity 
to  refemble  calves,  it  was  but  one  flep  farther  to  worfhip  thefc 
calve  themfelves. 


FROM  DAVID  TO  THE  CAPTIVITY.        239 

and  foon  after  the  worfhip  of  Baal  was  introduced  into  the 
kingdom  of  Judah,  viz.  in  Jehoram's  reign,  by  his  mar 
rying  Athaliah,  the  daughter  of  Ahab.  After  this  God 
began  to  cut  Ifrael  fhort,  by  finally  deftroying  and  fending 
into  captivity  that  part  of  the  people  that  dwelt  beyond 
Jordan.  [2  Kings  x.  32,  &c.]  And  then  Tiglath-Pilezer 
fubdued  and  captivated  all  thofe  of  the  northern  parts  of 
the  land;  [2  Kings  xv.  29.]  at  laft  all  the  ten  tribes  were 
fubdued  by  Salmanefer,  and  finally  carried  captive  out  of 
their  own  land.  After  this  alfo  the  kingdom  of  Judah  was 
carried  captive  into  Babylon,  and  a  great  part  of  the  nation 
never  returned.  Thofe  that  returned  were  but  a  fmall 
number,  compared  with  what  had  been  carried  captive  ; 
and  for  the  moft  part  after  this  they  were  dependent  on 
the  power  of  other  ftates,  being  fubje6l  one  while  to  the 
kings  of  Perfia,  then  to  the  monarchy  of  the  Grecians, 
afterwards  to  the  Romans.  And  before  Chrift's  time, 
the  church  of  the  Jews  was  become  exceeding  corrupt, 
over-run  with  fuperftition  and  felf-righteoufnefs.  How 
fmall  a  flock  was  the  church  of  Chrift  in  the  days  of  his 
incarnation  ! 

God,  by  his  gradual  decline  of  the  Jewifh  ftate  and 
church  from  Solomon's  time,  prepared  the  way  for  the 
coming  of  Chrift  feveral  ways. 

(i.)  The  decline  of  the  glory  of  this  legal  difpenfa- 
tion  made  way  for  the  introduction  of  the  more  glorious 
difpenfation  of  the  gofpel.  The  ancient  difpenfation, 
fuch  as  it  was  in  Solomon's  time,  had  no  glory,  when 
compared  with  the  fpiritual  difpenfation  introduced  by 
Chrift.  The  church,  under  the  Old  Teftament,  was  a 
child  under  tutors  and  governors,  and  God  dealt  with  it 
as  a  child.  Thofe  pompous  externals  are  called  by  the 
apoftle,  iveak  and  beggarly  elements.  It  was  fit  that  thofe 
things  fhould  be  diminiilftd  as  Chrift  approached ;  as 
John  the  Baptift,  his  forerunner,  fpcaking  of  him  fays, 
'  He  muft  increafe,  but  I  muft  decreafe.'  [John  iii.  30.] 
It  is  fit  that  the  twinkling  ftars  fhould  gradually  with 
draw  their  glory,  when  the  fun  is  approaching  towards 
his  rifing, 

U-)   This 


24o        HISTORY    OF    REDEMPTION. 

(2.)  This  gradual  decline  alfo  tended  to  prepare  for 
Chrift's  coming,  as  it  difplayed  the  glory  of  God's  power, 
in  the  great  effects  of  his  redemption.  God's  people  being 
fo  dirrriniihed  and  weakened  by  one  ftep  after  another,  till 
Chrift  came,  was  very  much  like  the  diminiihing  Gideon's 
army.  God  told  Gideon,  that  the  people  that  was  with 
him,  was  too  many  for  him  to  deliver  the  Midianites  into 
their  hands,  left  Ifrael  ihould  vaunt  themfelves  againft  him, 
faying,  '  My  own  hand  hath  faved  me.'  And  therefore 
all  that  were  fearful  were  commanded  to  return  ;  and  there 
returned  twenty  and  two  thoufand,  and  there  remained  ten 
thoufand.  But  ftill  they  were  too  many  ;  and  then,  by 
trying  the  people  at  the  water,  they  were  reduced  to  three 
hundred  men.  So  the  people  in  Solomon's  time  were 
too  many,  and  mighty,  and  glorious  for  Chrift  ;  there 
fore  he  diminilhed  them  ;  firft,  by  fending  oft"  the  ten 
tribes,  and  then  by  the  captivity  into  Babylon  ;  afterward 
they  were  farther  diminifhed  by  the  great  and  general 
corruption  that  there  was  when  Chrift  came  ;  fo  that 
Chrift  found  very  few  godly  perfons  among  them  :  and 
with  a  fmall  handful  of  difciples,  he  conquered  the  world. 
Thus  high  things  were  brought  down,  that  Chrift  might 
be  exalted. 

(3.)  This  prepared  the  way  for  Chrift's  coming,  as  k 
made  the  falvation  of  thofe  Jews  that  were  faved  by  him 
more  confpicuous :  though  the  greater  part  of  the  nation 
of  the  Jews  was  rejected,  and  the  Gentiles  called  in  their 
room,  yet  there  were  a  great  many  thoufands  of  the  Jews 
that  were  faved  by  Chrift  after  his  refurreclion.  [A6ts 
xxi.  20.  J  They  being  taken  from  fo  low  a  ftate  under 
temporal  calamity  in  their  bondage  to  the  Romans,  and 
from  a  ftate  of  great  fuperftition  and  wickednefs,  it  made 
their  redemption  the  more  vilibly  glorious. 

I  have  taken  notice  of  this^difpenfation  of  Providence 
in  the  gradual  decline  of  the  Jewifh  church  in  this  place, 
becaufe  it  began  in  the  reign  of  Solomon. 

15.  I  would  here  take  notice  of  the  additions  that  were 
made  to  the  canon  of  Scripture  in  or  foon  after  the  reign 
of  Solomon  ;  fome  of  them  by  Solomon  himfelf,  who 

wrote 


FROM  DAVID  TO  THE  CAPTIVITY.         241 

wrote  the  books  of  Proverbs  and  Ecclefiaftes,  probably 
near  the  clofe  of  his  reign.  But  his  writing  the  Song  of 
Songs,  as  it  is  called,  is  what  is  efpecially  here  to  be  ta 
ken  notice  of,  which  is  wholly  on  the  fubjeft  that  we 
are  upon,  viz.  Chrifl  and  his  redemption,  rcprefenting 
the  high  and  glorious  relation,  union,  and  love,  which  is 
between  Chrift  and  his  redeemed  church,  (s)  And  the 

hiftorv 

(s)  The  SONG  O/"SONGS  written  by  Solomon.']  As  many  feriotu 
minds  have  doubted  the  divine  authority  of  this  book,  and  fomc 
critics  and  divines  have  too  haftily  given  it  up,  we  prefume  it  may 
be  an  acceptable  fervice  to  our  readers,  in  as  concife  a  manner  a? 
poflible,  to  collect  the  evidences  in  its  favour  : 

1.  That  Solomon   compofed  many  fongs  or  poems  is  certain, 
[i  Kings  Jv.  32.]  and  fince  the  title  of  this  book  (which  is  con- 
fefTedly  very  ancient)  afcribes  it  to  him,  it  feems  very  eafy  to  bt- 
lieve,  that  as  the  book  of  Proverbs  was  compiled  from  his  wife 
fayings,  this  book  might  be  preferred  as  the  mod  excellent  of  his 
fongs.     To  Solomon,  therefore,  it  has  conftantly  been  referred, 
and  fo  far  have  its  enemies  generally  been  from  denying  it,  that 
this  circumftance  has  been  made  a  principal  argument  againft  its 
authority.     This  opinion  is  very  much  flrengthened  from  feveral 
pafiages  in  the  Song  Jtfelf;   f_Chap.  iii.  11.]   *  Go  forth,  and  bc- 
'  hold  King  Solomon  ;' — [viii.  12.]    '  My  vineyard  is  before  thee, 
'  O  Solomon  !'     Alfo  feveral  of  the  comparifons  ufed,  as  the  tent 
curtains  of  Solomon,  and  Pharaoh's  chariot  horfes,  would  hardn 
have  been  ufed  by  a  later  author. 

2.  Should  it  be  afked,  at  what  period  of  his  life  Solomon  wrote 
it  ?  If  we  may  form  any  judgment  from  the  ftile  and  images  made 
ufe  of,  it  was   moft  probably  in  the   early  part  of  it,  before  his 
heart  was  drawn  afide  from  virtue  and  religion  ;  fo  moft  Chrift ian 
and  many  Jewifh  writers  ;  for  that  it  was  not  written  during  the 
time  of  his  apoftafy,  is  clear 

From,  3.  Its  early  admiffion  into  the  Jewifh  canon,  and  the  con- 
flant  veneration  it  has  received  in  the  Chriftian  church.  Among 
the  Hebrews  it  was  ranked  in  the  fame  clafs  with  Daniel  and  Ezc- 
kiel,  and  forbid  to  be  read  by  their  young  men  till  they  arrived 
at  mature  age,  on  accounUof  its  myfterious  contents.  [Preface 
to  Patrick's  Paraph.]  jojephus^  though  he  does  not  diltinftly 
name  the  facred  books,  enumerates  them  in  fnch  a  manner  as  may 
be  fairly  fuppofed  to  include  this.  And  in  the  Chriltian  church, 
Melito,  Bp.  of  Sardis,  exprefsly  mentions  it  as  early  as  A.  D.  160, 
[Bp.  Co/ins'  Schoolaftic  Haft.  p.  15  and  32.] 

4.  Another  argument  in  favour  of  this  book  may  be  derivru 
from  comparing  it  with  other  paflages  of  fcripture,  p:i^t;cular!y 

I  i  '  Pfalm 


242        HISTORY  OF   REDEMPTION. 

hiftory  of  the  fcriptures  feems,  in  Solomon's  reign,  and 
fome  of  the  next  fucceeding  ones,  to  have  been  increafed 

by 

Pfalm  xlv.  and  Ifa.  v.  i,  &c.  where  many  of  the  fame  images  are 
applied  to  divine  objects  ;  and  if  David  was  the  author  of  the  for 
mer,  as  is  extremely  likely,  it  is  not  to  be  fuppofed  that  his  fon 
would  have  taken  the  fame  figures,  and  burlefqued  the  piety  of  his 
father  by  applying  them  to  the  object  of  a  carnal  love. 

5.  It  has  indeed  been  alledged,  that  the  name  of  God  does 
not  occur  in  this  book — that  the  name  of  David  is   differently 
fpelt  in  the  Hebrew  from  what  it  is  in  other  books  written  prior 
to  the  captivity — that  it  contains  no  precepts  of  piety  or  religion 
— that  its  ilile  is  loofe  and  immodeft,  and  that  it  is  neither  quoted 
nor  referred  to  by  any  other  of  the  facred  writers. — The  two  firft 
have  been  (hewn  to  be   founded  on  miitake.      [FinJtay's  Vind.  of 
the  Sac.  Books,  p.  452,  and  the  Hebrew  of  cap.  viii.  6.]      If  the 
book  be  allegorical,  as  we  mail  endeavour  to  mew,  it  muft  con- 
fequently  be  full  of  piety  and  religion.     The  ftile  of  the  original 
has  been  proved  to  be  perfectly  modeft  and  delicate,   [Michaefis'& 
Notes  on  Lowth's  Prcelecl.  p.  160.]  as  well  as  elegant  and  beau 
tiful,    [fee  New  Tranflation,  8vo.  1764.]  and  if  fo  much  cannot 
be  faid  for  our  verfion,  fome  apology   may  at  lead  be  made   for 
the  time  in  which  it  was  made. —  As  to  the  laft  objection,  our 
difficulty  arifes  from  the  number  of  parallel  phrafes  ufed  in  both 
the  Old  and  New  Teftament,  which  makes  it  not  eafy  to  afcertain, 
whether  the  texts  in  queflion  be  or  be  not  quotations  of  this  book  ; 
this  very   objection,  however,  forms  a  powerful  argument  in  its 
favour. 

6.  A  modern  Jew,  of  confiderable  learning  and  ingenuity,  has 
given  his  opinion  of  the  book  as  follows  :   "  This  poem  is  an  entire 

allegory,  as  Aben  Ezra  obferves It  commences,  according 

to  his  opinion,  at  the  time  of  Abraham,  and  extends  to  the  times 
of  the  Mefliah  ;  and  which  dcfcriber,  (if  I  may  be  allowed  the  ex- 

preflion)  the  conjugal  union  of  God  with  the  Jewifli  church 

This  is  thefolemn  compact  fo  frequently  celebrated  by  almoft  all 
the  Jewifli  writers  under  the  fame  image."   f_  TRIM'S  Dift.  in  Ovll'.] 
The  fentiments  of  the  other  Jewifli  Rabbins  correfpondent  here 
with  may   be  feen  in   the  Preface  to  Patrick's  Paraphiafe.    [G///'s 
Comment,  and  Poll  Syn.  Grit.] 

It  would  be  leading  us  too  far  to  re^few  the  fentiments  of  Chrif- 
tian  expositors — in  the  general  they  are  agreed,  that  this  Song 
expreffes  the  fublime  and  fpiritual  love,  which  fubfifts  between  the 
Redeemer  and  his  church,  and  though  we  have  not  been  tho 
roughly  pleafed  with  any  of  the  allegorical  commentaries  we  have 
feen,  it  is  hoped,  the  hints  given  by  Bp.  Loiutb,  Profeflbr  Mi- 
chaelis,  Mr.  Harmsr,  and  the  author  of  the  New  Tranflation,  on 
the  one  hand  ;  and  Bp.  Patrick,  Dr.  Gill,  and  Mr.  Henry,  on  the 
other,  may  fome  day  produce  this  defideratum.  [G.  E.] 


FROM  DAVID  TO  THE  CAPTIVITY.         243 

by  the  prophets  Nathan,  Ahijah,  Shemaiah,  and  Iddo.  It 
is  probable  that  part  of  the  hiftory  which  we  have  in  the 
firft  of  Kings  was  written  by  them,  by  what  is  faid  2  Chron. 
ix.  29.— -xii.  15. — xiii.  22. 

1 6.  God's  upholding  his  church  and  religion  through 
this  period  was  truly  wonderful,  confidering  the  pronenefs 
of  that  people  to  idolatry.     When  the  ten  tribes  had  gene 
rally  and  finally  forfaken  the  worfhip  of  God,  he  kept  up 
the  true  religion  in  the  kingdom  of  Judah  ;  and  when  they 
corrupted   themfelves,  as  they  very  often  did  exceedingly, 
and  idolatry  was   ready  totally  to   extinguish   it,  yet    God 
kept  the  lamp  alive,  and  was   often  pleafecl  when  things 
feemed  to  be  come  to  an  extremity,  and   religion  at  its 
laft  gafp,  to  grant  blefled  revivals  by  remarkable  out-pour 
ings  of  his  Spirit,  particularly   in  Hezekiah   and  Jofiah's 
time. 

17.  God  kept  the  book  of  the  law  from  being  loft  in 
times  of  general  and  long  continued  neglect  of,  and  enmity 
againft  it.     The  moft  remarkable  inftance  of  this  kind  was 
the  prefervation  of  the  book  of  the  law  in  the  time  of  the 
long    apoftafy   of  ManafTah,  and    then   afterwards    in   the 
reign  of  Amos  his  fon.     Thus  while  the  book  of  the  law 
was   fo   much  negle&ed,  and  fuch   a  carelefs  and  profane 
management   of  the  affairs  of  the  temple  prevailed,  that 
the  copy  of  the  law,  which  ufed  to   be  laid  up  by  the  fide 
of  the  ark  in  the  Holy  of  Holies,  was  loft  for  a  long  time  ; 
no  body  knew  where  it  was.     But  yet  God  preferved  it 
from  being  finally  fo.     In  Jofiah's  time,  when  they  came 
to  repair  the  temple,  it  was  found  buried  in  rubbifli,  after 
it  had  been  loft  fo  long  that  Jofiah  himfelf  feems  to  have 
been  much  a  ftranger  to  it  till  now.     [2   Kings  xxii.  8, 

&c.]    (T) 

1 8.   God's 

(T)  The  book  of  the  law  lojl.~\  The  enemies  of  revelation 
would  be  glad  to  prove,  and  fome  of  them  have  attempted  it, 
that  the  book  now  found  was  the  only  remaining  copy  of  the  law, 
and  have  even  infmuated,  that  this  might  be  in  great  meafure 
fabricated  by  the  priefts.  But  the  facred  hiftorian  gives  no  ground 
for  fuch  fufpicions  ;  for,  fuppofing  that  many  copies  might  have 

I  i  2  been 


244          HISTORY    OF    REDEMPTION. 

1 8.  God's  preferring  the  tribe  of  which  Chrift  was  to 
proceed,  from  being  ruined  through  the  many  and  great 
clangers  of  this  period.  The  vifible  church  of  Chrift  from 
Solomon's  reign  was  chiefly  in  the  ten  tribes  of  Judah. 
The  tribe  of  Benjamin,  which  was  annexed  to  them,  was 
but  very  fmall,  and  that  of  Judah  exceeding  large  ;  as 
Judah  took  Benjamin  under  his  covert  when  he  went  into 
Egypt  to  bring  corn,  fo  the  tribe  of  Benjamin  feemed 
to  be  under  the  covert  of  Judah  ever  after  :  and  though, 
on  occafion  of  Jercboam's  letting  up  the  calves  at  Bethel 
and  Dan,  the  Levites  reforted  to  Judah  out  of  all  the  tribes 
of  Ifrael,  [2  Chron,  xi.  13.]  ;  yet  they  were  alfo  fmall, 
and  not  reckoned  among  the  tribes  ;  and  though  many 
of  the  ten  tribes  did  alfo  on  that  occafion,  for  the  fake 
of  the  worfhip  of  God  in  the  temple,  leave  their  inhe 
ritances  in  their  feveral  tribes,  and  removed  and  fettled 
in  Judah,  and  fo  were  incorporated  with  them,  as  [2 
Chron.  xi.  16.]  yet  the  tribe  of  Judah  was  fo  much  the 
prevailing  part,  that  they  were  all  called  by  one  name, 
they  were  called  Judah  ;  therefore  God  faid  to  Solomon, 
[i  Kings  xi.  13.]  '  I  will  not  rend  away  all  the  kingdom  ; 
*  but  will  give  one  tribe  to  thy  fon,  for  David  my  fer- 
4  vant's  fake  and  for  Jerufalem's  lake,  which  I  have  cho- 
'  fen  ;'  [alfo  ver.  32,  36.]  So  when  the  ten  tribes  were 
carried  captive,  it  is  faid,  there  was  none  left  but  the  tribe 
of  Judah  only  :  [2  Kings  xvii.  18.]  Whence  they  were 
called  Jews. 

This  was  the  tribe  cf  which  Chrift  was  to  come  :  and 
of  this  chiefly  did  God's  vifible  church  confift,  from  So 
lomon's 

been  deftroyed  or  loft  in  the  preceding  apoftafy,  yet  the  Lord  al 
ways  referved  himfelf  a  people  to  whom  his  word  was  precious, 
and  who  would  never  part  from  it,  but  with  their  lives.  The  faft 
here  feems  to  be,  that  the  Jludy  of  the  Bible  had  been  miferably 
neglected  ;  and  that  the  king  who  was  commanded  to  write  out  a 
copy  himfelf,  [Dent.  xvii.  18.]  had  been  brought  up  in  ignorance 
of  it — that  the  copy  now  found  was  a  very  ancient  and  valuable 
manufcript — perhaps,  (as  the  Hebrew  phrafe  is,  in  or  by  the  band 
of  Mofes )  the  very  original  itfelf — the  difcovery  of  which  might 
well  be  fuppofed  to  occafion  great  joy  among  them.  [2  Chron. 
xxxiv.  14.]  [Sec  Gill's  Comment.^  [U.  S.j 


FROM  DAVID  TO  THE  CAPTIVITY.         145 

lomon's  time :  this  was  the  people  over  whom  the  Kings 
which  were  legal  anceftors  of  Chrift,  and  of  the  houfe 
of  David,  reigned.  The  people  were  wonderfully  pre- 
ferved  from  deft  ruction  during  this  period,  when  they 
often  feemed  to  be  upon  the  brink  of  it,  and  juft  ready  to 
be  fwallowed  up.  So  it  was  in  Rehoboam's  time,  when 
Shimak,  king  of  Egypt,  came  againft  Judah  with  fuch  a 
vaft  force ;  yet  then  God  manifeftly  preferved  them  from 
being  deftroyed.  [2  Chron.  xii.  2,  &c.]  So  again  in 
Abijah's  time,  when  Jeroboam  fet  the  battle  in  array 
jigainft  him  with  eight  hundred  thoufand  chofen  men ; 
a  mighty  army  indeed  !  [2  Chron.  xiii.  3.]  Then  God 
wrought  deliverances  to  Judah,  out  of  regard  to  the  co 
venant  of  grace  eftablilhed  with  David,  as  is  evident  by 
ver.  4,  5  ;  and  the  victory  they  obtained  was  becaufe 
the  Lord  was  on  their  fide,  [ver.  12.]  Again  in  Afa's 
rime,  when  Zerah  the  Ethiopian  came  againft  him  with 
a  yet  larger  army  of  a  thoufand  thoufand  and  three  hun 
dred  chariots.  [2  Chron.  xiv.  g.]  On  this  occafion  Afa 
cried  to  the  Lord  and  trufted  in  him  ;  being  fenfible  that 
jt  was  nothing  with  him  to  help  thofe  that  had  no  power: 
[ver.  ii.]  '  And  Afa  cried  unto  the  Lord  his  God,  and 

*  faid,  Lord,    it  is  nothing   with  thee  to  help,    whether 

*  with  many,    or  with  thofe  that  have  no  power.'     And 
accordingly   God   gave  them  a  glorious  victory  over  this 
mighty  hoft. 

So  again  it  was  in  Jehofhaphat's  time,  when  the  chil 
dren  of  Moab,  of  Ammon,  and  the  inhabitants  of  Mount 
Seir,  combined  together  againft  Judah,  with  a  mighty 
army,  a  force  vaitly  fuperior  to  any  that  Jehofhaphat 
could  raife  ;  who,  with  his  people,  was  greatly  afraid: 
yet  they  fet  themfelves  to  feek  God  on  this  occafion ; 
trufted  in  him,  and  vyere  told  by  one  of  his  prophets,  that 
they  need  not  fear,  nor  Jlhould  they  have  any  occafion  to 
fight  in  this  battle,  but  only  to  ftand  ftill  and  fee  the  fal- 
vation  of  the  Lord.  Accordingly  they  only  ftood  flill, 
arid  fang  praifes  to  God,  who  made  their  enemies  do  the 
work  themfelves,  by  killing  one  another;  while  the 
children  of  Judah  had  nothing  to  do,  but  to  gather  the 

fpoil, 


246        HISTORY    OF    REDEMPTION. 

fpoil,  which  was  more  than  they  could  carry   away.     [2 
Chron.  xx.] 

So  it  was  in  Ahaz's  time,  of  which  we  have  fpoken  al 
ready.  Again  in  Hezekiah's,  when  Sennacherib,  king  of 
Aflyria,  the  greateft  monarchy  that  was  then  in  the  world, 
came  up  againft  all  the  fenced  cities  of  Judah,  after  he 
had  conquered  moft  of  the  neighbouring  countries,  and 
fent  Rabfhakeh,  the  captain  of  his  hoft,  againft  Jerufa- 
lem,  who  in  a  very  proud  and  foornful  manner  infulted 
Hezekiah  and  his  people,  as  being  fure  of  victory ;  and 
the  people  were  trembling  for  fear,  like  lambs  before  a 
lion.  Then  God  fent  Ifaiah  the  prophet  to  comfort  them, 
and  a  (Jure  them  that  they  fhould  not  prevail  ;  as  a  token 
of  which  he  gave  them  this  fign,  viz.  that  the  earth,  for 
two  years  fucceflively,  fhould  bring  forth- food  of  itfelf, 
from  the  roots  of  the  old  ftalks,  without  their  plowing  or 
fowing  ;  and  then  the  third  year  they  mould  fow  and  reap, 
and  plant  vineyards,  and  eat  the  fruit  of  them,  and  live 
on  the  fruits  of  their  labours,  as  they  were  wont  to  do 
before.  [See  2  Kings  xix.  29.]  This  is  mentioned  as 
a  type  of  what  is  promifed  in  verfes  30,  31.  '  And  the 

*  remnant  that  is  eicaped  of  the   houfe  of    Judah,    mall 

*  yet  again  take  root  downward,  and  bear  fruit  upward. 

*  For  out  of  Jerufalem  (hall  go  forth  a  remnant,  and  they 
'  that  efcape  out  of  Mount  Zion  :    the  zeal   of  the  Lord 
'  of  hofts  fhall  do  this.'     The  corn's  fpringing  again  after 
it  had   been  cut  off  with   the  fickle,  and  bringing  forth 
another  crop  from  roots  that  feemed  to  be  dead,  reprefents 
the  church's  reviving  again,  as  it  were  out  of  its  own 
afhes,  and  flourishing  like   a  plant  after  it  had  been  cut 
down  feemingly  paft  recovery.     When  the  enemies  of  the 
church  have  done  their  utmoft,  and  feemed  to  have  gained 
their  point,  and  to  have  overthrown  the  church,  io  that 
the  being  of  it  is  fcarcely  viiible,  yet  there  is  a  fecrct  lite 
in  it  that  will  caufe  it  to  flourish   again,  and  to  take  root 
downward,  and  bear  fruit  upward.     This  was  now  fulfil 
led  ;    for  the  king  of  Afiyria  had   already  taken  and  car 
ried  captive  the  ten  tribes ;    and    Sennacherib  had   alfo  ta 
ken  all  the  fenced  cities  of  Judah,  and  ranged  the  country 

round 


FROM  DAVID  TO  THE  CAPTIVITY.        247 

round  about ;  Jerufalem  only  remained,  and  Rabfhakeh 
had  in  his  own  imagination  already  fwallowed  that  up  ;  as 
he  had  alfo  in  the  fearful  apprehenfions  of  the  Jews  them- 
ielves.  But  God  wrought  a  wonderful  deliverance.  He 
fent  an  angel,  that  in  one  night  fmote  an  hundred  fourfcore 
and  five  thoufand  in  the  enemy's  camp. 

19.  In  the  reign  of  Uzziah,  and  the  following  reigns, 
God  was  pleafed  to  raife  up  a  fet  of  eminent  prophets, 
who  fhould  commit  their  prophecies  to  writing,  and  leave 
them  for  the  ufe  of  his  church  in  all  ages.  We  before 
obferved,  that  God  began  a  fucceffion  of  prophets  in  If- 
rael  in  Samuel's  time  ;  but  none  of  them  are  fuppofed  to 
have  written  books  of  prophecies  till  now.  Several  of 
them  indeed  wrote  hiftories  of  the  wonderful  difpenfa- 
tions  of  God  towards  his  church,  as  we  have  obferved 
already  of  Samuel,  Nathan,  and  Gad,  Ahijah,  and  Iddo. 
The  hiftory  of  Ifrael  feems  to  have  been  farther  carried 
on  by  Iddo  and  Shemaiah  :  [2  Chronicles  xii.  15.] 
'  Now  the  acts  of  Rehoboam,  firft  and  laft,  are  they  not 
'  written  in  the  book  of  Shemaiah  the  prophet,  and  Tddo 
'  the  feer,  concerning  genealogies?'  And  after  that  [2 
Chron.  xx.  34-]  '  Jehu  the  fon  of  Hanani,  who  is  men- 
'  tioned  in  the  book  of  the  kings  of  Ifrael.'  [See  i  Kings 
xvi.  1—7.]  And  then  it  was  continued  by  the  prophet 
Ifaiah:  [2  Chronicles  xxvi.  22.]  '  Now  the  reft  of  the 
'  a£ts  of  Uzziah,  firft  and  laft,  did  Ifaiah  the  prophet,  the 
4  fon  of  Amos,  write.'  He  probably  did  it  as  well  in 
the  fecond  book  of  Kings,  as  in  the  book  of  his  pro 
phecy.  And  the  hiftory  was  carried  on  and  finimed  by 
other  prophets  after  him.  But  now  did  God  rirft  raiie 
up  a  fet  of  great  prophets,  not  only  to  write  hiftories,  but 
prophecies.  The  rirft  of  thefe  is  thought  to  be  Hofea 
the  fon  of  Beeri,  and  therefore  his  prophecy,  the  word  of 
the  Lord  by  him,  is  called  [Hofea  i.  2.]  '  The  beginning 
'  of  the  word  of  the  Lord  by  Hufea  ;'  that  is,  the  rirft: 
part  of  the  written  word  of  that  kind.  He  prophefied 
in  the  days  of  Uzziah,  Jotham,  Ahaz,  and»Hezekiah, 
kings  of  Judah,  and  in  the  cb.vs  of  Jeroboam,  the  fon  of 

Joaih, 


248        HISTORY    OF    REDEMPTION. 

Joafh,  king  of  Ifrael.  There  were  many  other  witncfTes, 
for  God  raifed  up  about  this  time,  to  commit  their  pro 
phecies  to  writing,  viz.  Ifaiah,  Amos,  Jonah,  Micah, 
Nahum,  and  probably  fome  others ;  and  fo  from  that 
time  forward  God  continued  a  fuccefTion  of  writing  pro 
phets. 

This  xvas  a  great  advance  in  the  affair  of  redemption, 
as  will  appear,  if  we  confider  that  the  main  bufmefs  of 
the  prophets  was  to  point  out  Chrift  and  his  redemption. 
The  great  end  of  the  fpirit  of  prophecy  being  given  them 
was,  that  they  might  give  teftimony  to  Jefus  Chrift, 
[Rev.  xix.  10.]  *  For  the  teftimony  of  Jefus  is  the  Spirit 
'  of  prophecy.'  And  therefore  we  find,  that  the  main 
thing  that  moft  of  the  prophets  in  their  writings  infift 
upon,  is,  Chrift  and  his  redemption,  and  the  glorious 
times  of  the  gofpel,  which  mould  be  in  the  latter  days ; 
and  though  many  other  things  were  fpoken  of  by  them, 
yet  they  feem  to  be  only  introductory  to  their  prophecy  of 
thefe  things.  Whatever  they  predict,  here  their  prophecies 
commonly  terminate. 

Thefe  prophets  wrote  chiefly  to  prepare  the  way  for 
the  coming  of  Chrift,  and  the  glory  that  mould  follow. 
And  in  what  an  exalted  ftrain  do  they  all  fpeak  of  thofe 
things  !  Other  things  they  fpeak  of  as  other  men.  But 
when  they  come  upon  this  fubje6l,  what  a  heavenly  fub- 
limity  is  there  in  their  language  !  Some  of  them  are  very 
particular  and  full  in  their  predictions  of  thefe  things, 
and  above  all,  the  prophet  Ifaiah,  (who  is  therefore  dc- 
fervedly  called  the  evangelical  prophet)  feems  to  teach  the 
glorious  doctrine  of  the  gofpel  almoft  as  plainly  as  the 
apoftles,  who  preached  after  Chrift  was  actually  come. 
The  apoftle  Paul  therefore  takes  notice,  that  the  prophet 
Efaias  is  very  bold,  [Rom.  x.  20.]  z.  e.  as  the  word  is  ufed 
in  the  New  Teftament,  very  plain,  fo  [2  Cor.  iii.  12.] 
*  we  ufe  great  plainnefs  of  fpeech,'  i.  e.  '  boldnefs,'  as 
in  the  margin.  How  plainly  and  fully  does  the  prophet 
Ifaiah  defcribe  the  manner  and  circumftances,  the  nature 
and  «nd,  of  the  lufferings  and  facrihce  of  Chrift,  in  the 


£ROM  DAVID  TO  THE  CAPTIVITY.         249* 

Jiiid.  chap,  of  his  prophecy,  (u)  There  is  fcarce  a  chapter 
in  the  New  Teftament  itfelf  more  full  of  it.  And  how 
much,  and  in  what  a  flrain,  does  the  fame  prophet  fpeak 

from 

(u)  Ifaial) preditted  ChriJTs  SUFFERINGS.]  The  glorious  pro 
phecy  here  referred  to  commences  with  the  1 3th  verfe  of  chap.  lii. 
and  includes  the  whole  of  chap.  liii.  It  is  fo  important  and  ex 
cellent  a  prophecy,  that  we  are  perfuaded  our  readers  will  admit 
the  propriety  of  reviewing  at  leaft  the  principal  verfes  in  it. 

We  begin,  for  brevity  fake,  with  chap.  liii.  4.    '  Surely  he  hath 

*  borne  our  griefs,  and  carried  our  forrows,'  not  only  by  fympa- 
thy  in,  fupport  under,  and  a  miraculous  deliverance  from  them  ; 
[Matt.  viii.  1 6,  17.3  but  as  ftanding  in  our  place,  he  bare  our  fins 
in  his  own  body,   [i  Pet.  ii.  24.]   '  Yet  we  efteemed  him   [judi- 
'  eially]  flricken,  fmitten  of  God  and  afflifted.'     He  was  treated 
by  his  own  people,  the  Jews,  as  an  impoftor,  a  blalphemer,  and 
accurfed  of  God. 

Ver.  v;  '  But  he  was  wounded  for  our  tranfgreflions  ;  he  was 
'  bruifed  for  our  iniquities :  the  chaftifement  of  our  peace  (by 

*  which  our  peace  is  effected)  was  laid  upon  him  ;  and  with   his 
'  ftripes  (or  by  hisbruifes)  are  we  healed.'    Wonderful  Redeemer! 
by  what  extraordinary  methods  of  love  and  grace  doft  thou  effect 
the  falvation  of  thy  people  ! 

Ver.  6.   '  All  we,  like  fheep  have  gone  aftray  ;  we  have  turned 

*  every  one  to  his  own  way;  and  the  Lord  hath  laid  (hath  made 
'  to  light)  upon  him  the  iniquity  of  us  all.'      As  the  fins  of  Ifrael 
were  laid  on  the  fcape-goat,  and  fent  into  the  land  of  oblivion  ;  fo 
were  our  fins,  in  all  their  aggravated  and  complicated  heinoufnefs, 
made  to  meet  by  imputation  upon  him  ;  and  he  fuffered  '  the  jull 

*  for  the  unj uft,'  to  bring  us  unto  God  !     [l  Peter  iii.  18.] 

Ver.  7.  '  He  was  oppreffed,  and  he  was  afflicted' — Bp.  Loivfb's 
tranflation  is  more  elegant  and  pointed  ;  '  It  [/'.  e.  the  puniflimeut 
of  fmj  was  exafted,  and  he  was  made  anfwerable,'  jutt  as  a 
furety  when  a  debtor  becomes  infolvent:  but  whether  this  verfion 
be  more  exaft  and  defenfible,  we  mull  not  now  ttop  to  inquire. 
— The  prophet  goes  on,  '  Yet  he  opened  not  his  mouth;  he  is 
'  brought  as  a  lamb  to  the  {laughter,  and  ar,  a  fheep  b*.f.>re  her 

*  fhearers  is  dumb,  fo  he  opened  not  his  mouth.'     How  literally 
was  this  fulfilled  in  the  behaviour  of  the  lamb  of  God ! 

Ver.  8.  '  He  was  taken  from  prifon  and  from  judgment  :'  but 
the  word  ["!&]/]  does  not  appear  to  fignify  a  piilon,  nor  was  our 
Lord  ever  confined  in  one;  we  therefore  here  again  prefer  ihc 
rendering  of  Bp.  LowtL,  "  By  an  oppreffive  judgiiicut  wan  he- 
taken  off,  and  who  (hall  declare  his  generation  :"  i.  e.  as  his 
Lcrdfhip  has  largely  and  fatisfactorily  proved,  '  Who  \vc;iM  clc- 
'  ckre  his  manner  of  life?'  who  (hail  witr..:'i  the  purity  o!"  his 

K  k  oonduft 


25o        HISTORY   OF   REDEMPTION. 

from  time  to  time  of  the  glorious  benefits  of  Chrift,  the 
unfpeakable  bleffings  which  fhall  redound  to  his  church 
through  his  redemption !  Jefus  Chrift,  the  perfon  that 

this 

conduct  and  character  ? — Peter,  where  art  than  ? — Alas!  he  has 
denied  his  Mailer,  and  the  reil  of  his  difciples  have  all  forfaken 
him  and  fled.  Nor  would  his  enemies  have  admitted  evidence, 
had  it  appeared,  '  For  he  was  cut  off  from  the  land  of  the  living  ; 
'  for  the  tranfgrefiion  of  my  people  was  he  ftricken.' 

Ver.  9.  *  And  he  made  his  grave,' — or  rather,  *  His  grave  was 
'  appointed  with  the  wicked,  and  with  the  rich,' — not  '  in  his 
'  death,'  but  *  with  the  rich  man  was  his  tomb;' — So  ScbittJIer, 
DrufniS)  Drs.  Hunt,  Gr.  Sharp,  Julb,  Bp.  Loiuth,  £c.  which  ex- 
aftly  correfponds  with  the  event  recorded  by  the  evangelilt. 
[Matt,  xxvii.  57 — 60. j — '  Becaufe  (or  although)  he  had  done  no 

*  violence,  neither  was  guile  found  in  his  mouth  ;    [ver.  10.]  yet 

*  it  pleafcd  the  Lord  to  bruife  him,  he  hath  put  [him]  to  grief.' 
— '  When  thou  malt   make  his  foul  an  offering  for  fin,'  /'.  e.  as 
Bp.  Loivth,   '  a  propitiatory  facrifice,' — '  He  (hall  fee  (his)  feed, 

*  he  (hall  prolong  (his)  days,' — or,  '  which  fliall  prolong  their 

*  days, — and  the  pleafure  of  the  Lord  fliall  profper  in  his  hand.' 
This  and  the  following  verfes  plainly  predicted  not  only  the  fuf- 
ferings  of  Chrift,  and  the  caufe  and  nature  of  them,  as  an  atone 
ment  for  our  fins,    but  alfo  the  glory  that  was  to  follow,  when 
he  fhould  fee  of  the  travail  of  his  foul  and  be  fatisfied,  which  was 
accomplifhed  when  Jefus  arofe  from  the  dead,   afcended  up  on 
high,  and  beftowed  that  copious  effufion  of  the  Spirit,  by  which 
thoufands  were  converted  at  a  fermon. 

But  what  fay  the  Jews  to  this  prophecy  ?  Some  refer  it  to  Je 
remiah,  others  to  the  people  of  Ifrael ;  it  is  hard  to  fay  which 
of  thefe  is  moit  abfurd,  but  fome  have  honeftly  confeffed,  "  The 
Rabbins  of  bleffed  memory  with  one  lip,  according  to  received 
tradition,  declare  that  thefe  words  are  fpoken  of  Mefllah  the 
King." — Arid  when  the  Spirit  mail  be  poured  out  again  from  on 
high,  then  fhall  they  behold  him  whom  they  have  pierced,  and 
mourn,  and  believe  in  him. 

We  mall  only  add,  that  by  this  remarkable  prophecy  the  eu 
nuch  was  converted  to  Chriib'anity  in  the  apoftolic  age,  [_  Afts  viii. 
27 — 40.]  and  near  our  own  times,  a  noble,  but  profligate  earl, 
[Lord  Rochefter]  owed  his  converfion  to  the  fame  means.  His 
lordlhip  confefled,  that  as  he  heard  this  chapter  read,  "  He  felt 
an  inward  force  upon  him,  which  did  fo  enlighten  his  mind,  and 
convince  him,  that  he  could  refill  it  no  longer ;  for  the  words 
had  an  authority,  which  did  (hoot  like  rays  into  his  mind,  .... 
which  did  fo  effe&ually  conftrain  him,  that  he  did  ever  after  as 
firmly  believe  in  his  Saviour,  as  if  he  had  feen  him  in  the  clouds." 
FJSee  Bp.  IsOivlb's  Ifaiah,  and  Dr.  Cr.  Sharp**  Arg.  from  the  Pro 
phecies,  p.  2  2  2,  &c.  from  whom  the  fubllance  of  the  above  is  chiefly 
taken.]  [I-N.] 


FROM  THE  CAPTIVITY  TO  CHRIST.        251 

this  prophet  fpoke  fo  much  of,  once  appeared  to  Ifaiah  in  the 
form  of  the  human  nature,  the  nature  that  he  mould  after 
wards  take  upon  him.  [Ch.  vi.  i.]  'I  faw  alfo  the  Lord 

*  fitting  on  a  throne,  high  and  lifted  up,  and  his  train  rilled 

*  the  temple,'   &c.     It  was  Chrift  that  liaiah  now  faw,  as 
we  are  exprefsly  told  in  the  New  Teftament.     [John  xii. 
39—41.] 

And  if  we  confider  the  abundant  prophecies  of  this  and 
the  other  prophets,  what  a  great  increafe  was  there  of  the 
light  of  the  gofpel  ?  How  plentiful  are  the  revelations  and 
prophecies  of  Chrift  now,  to  what  they  were  in  the  firft 
period  of  the  Old  Teftament,  from  Adam  to  Noah?  or  in, 
the  fecond,  from  Noah  to  Abraham  ?  or  to  what  they  were 
before  Mofes,  or  in  the  time  of  Mofes,  Jofhua  and  the 
Judges?  Great  part  of  the  Old  Teftament  was. written  MOW 
from  the  days  of  Uzziah  to  the  captivity  into  Babylon.  And 
how  excellent  are  thofe  portions  of  it !  What  a  precious 
treafure  have  thofe  prophets  committed  to  the  church  of 
God,  tending  greatly  to  confirm  the  gofpel  of  Chrift !  and 
which  has  been  of  great  comfort  and  benefit  to  God's  church 
in  all  ages  fince,  and  doubtlcfs  will  be  to  the  end  of  the  work!. 


§  VI.  From  the  BABYLONISH  CAPTIVITY  to  the  COMING 
of  CHRIST. 

I  COME  now  to  the  la  ft  period  of  the  Old  Teilament, 
viz.  that  which  begins  with  the  Babylonifli  captivity,  and 
extends  to  the  coming  of  Chrift,  being  the  greateft  part  of 
lix  hundred  years,  to  mow  how  the  work  of  redemption 
was  carried  on  through  this  time.— But  before  I  enter  upon 
particulars,  I  would  obferve  three  things  wherein  this  is 
diftinguiihed  from  the  preceding. 

(i.)  Though  we  have  no  account  of  a  great  part  of 
this  period  in  the  fcripture  hiftory,  yet  the  events  of  it  are 
more  the  fubje£t  of  fcripture  prophecy,  than  any  of  the 
preceding.  There  are  two  ways  wherein  the  fcriptures 
give  account  of  the  events  by  which  the  work  of  redemp- 

K  k  2  tion 


J$         HISTORY    OF    REDEMPTION. 

tion  is  carried  en,  viz.  hiftory,  and  prophecy :  and  in  one 
or  the  other  of  thefe  ways,  we  have,  in  the  fcriptures,  an 
account  how  the  work  of  redemption  is  carried  on  from  the 
beginning.  Although  they  are  not  a  proper  hiftory  of  the 
whole,  yet  therein  is  contained  the  chain  of  all  the  great 
events  by  which  this  affair  hath  been  carried  on  from  the 
fall  to  the  end  of  the  world,  either  in  hiftory  or  prophecy. 
And  it  is  to  be  obferved,  that  where  the  fcripture  is  want 
ing  in  one  of  thefe  ways,  it  is  made  up  in  the  other.  "XV  hete 
fcripture  hiftory  fails,  there  prophecy  takes  place  ;  fo  that 
the  account  is  ftiii  carried  on,  and  the  chain  is  not  broken, 
till  we  come  to  the  very  laft  link  of  it  in  the  confummation 
of  all  things. 

And  accordingly  it  is  obfervable  of  the  period  or  fpace 
of  time  that  we  are  upon,  that  though  it  is  fo  much  Icfs  the 
fubjccl  of  fcripture  hiftory,  than  moft  of  the  preceding,  fb 
that  there  is  above  four  hundred  years  of  which  the  fcrip 
ture  gives  us  no  hiftory,  yet  the  events  of  this  period  are 
inore  the  fubjc6t  of  prophecy  than  all  the  preceding  toge 
ther.  Moft  of  thofe  remarkable  prophecies  of  the  book  of 
Daniel ;  alfo  moft  of  thofe  in  Ifaiah,  Jeremiah,  and  Ezekiel, 
againft  Babylon,  Tyrus,  Egypt,  and  many  other  nations, 
were  fulfilled  in  this  period. 

Thus  the  reafon  why  the  fcriptures  give  us  no  hiftory 
pf  fo  great  a  part  of  this  period,  is  not  becaufe  the  events 
of  this  period  were  not  fo  important,  or  lefs  worthy  to  be 
taken  notice  of,  than  the  events  of  the  foregoing  ;  but 
there  are  feveral  other  reafons  which  may  be  given  of  it. 
One  is,  that  it  was  the  will  of  God  that  the  fpirit  of  pro 
phecy  fhoukl  ccafe  in.  this  period,  (for  reafons  that  may 
be  given  hereafter)  ;  fo  that  there  were  no  prophets  to 
write  the  hiftory  of  thefe  times  ;  and  therefore  God  de- 
figning  this,  took  care  that  the  great  events  of  this  period 
Should  not  be  without  mention  in  his  word.  It  is  ob 
fervable,  that  that  fet  of  writing  prophets  that  God  raifed 
up  in  Ifrael,  were  raifed  up  at  the  latter  end  of  the  fore 
going  period,  and  at  the  beginning  of  this  ;  which  it  is 
likely  was  partly  for  that  reafon,  that  the  time  was  now 
approaching,  of  which,  the  fpirit  of  prophecy  having 

ceafc'' 


FROM  THE  CAPTIVITY  TO  CHRIST.        253 

ccafed,  there  was  to  be  no  fcripture  hiftory,  and  therefore 
no  other  fcripture  account  than  what  was  given  in  pro 
phecy. 

Another  reafon  that  may  be  given  why  there  was  fo 
gtsat  a  part  of  this  period  left  without  an  hiftorical  ac 
count  in  fcripture,  is,  that  God  in  his  providence  took 
care,  that  there  fhould  be  authentic  and  full  accounts  of 
the  events  of  this  period  preferved  in  profane  hiftory.  It 
is  remarkable,  that  with  refpect  to  the  events  of  the  five 
preceding  periods,  of  which  the  fcriptures  give  the  hif 
tory,  profane  hiftory  gives  us  no  account,  or  at  leaft  of 
but  very  few  of  them.  There  are  many  fabulous  and 
uncertain  accounts  of  things  that  happened  before  ;  but 
the  beginning  of  the  times  of  authentic  profane  hiftory 
is  judged  to  be  but  little  more  than  an  hundred  years 
before  Nebuchadnezzar's  time.  The  learned  men  among 
the  Greeks  and  Romans  ufed  to  call  the  ages  before  that  the 
fabulous  age  ;  but  the  times  after  that  they  called  the  Jnjlo- 
rical  age.  And  from  about  that  time  to  the  coming  of 
Chrift,  we  have  undoubted  accounts  in  profane  hiftory 
of  the  principal  events  ;  accounts  that  wonderfully  agree 
with  the  many  prophecies  that  we  have  in  fcripture  of 
thofe  times. 

Thus  did  the  great  God,  that  difpofes  all  things,  take 
care  to  give  an  hiftorical  account  of  things  from  the  be 
ginning  of  the  world,  through  all  thofe  former  ages  which 
profane  hiftory  does  not  reach,  and  ceafed  not  till  he  came 
to  thofe  later  ages  in  which  profane  hiftory  related  things 
with  fome  certainty  :  and  concerning  thofe  times,  he  gives 
us  abundant  account  in  prophecy,  that  by  comparing 
profane  hiftcry  with  thofe  prophecies,  we  might  fee  their 
agreement. 

(2.)  This  being  the  laft  period  of  the  Old  Teftament, 
and  the  next  to  the  coming  of  Chrift,  feems  to  have  been 
remarkably  diftinguiftied  from  all  others  in  the  great  re 
volutions  that  were  among  the  nations  of  the  earth,  to 
make  way  for  his  kingdom.  The  time  now  drawing  nigh, 
wherein  Chrift,  the  great  King  and  Saviour  of  the  world, 
was  to  come,  great  and  mighty  were  the  changes  that  were 

brought 


254        HISTORY   OF    REDEMPTION. 

brought  to  pafs  in  order  to  it.  The  way  had  been  prepar 
ing  for  his  coming,  from  the  fall  of  man,  through  all  the 
foregoing  periods  ;  but  now  the  time  drawing  nigh,  things 
began  to  ripen  apace,  and  Divine  Providence  wrought 
wonderfully  now.  The  greateft  revolutions  that  any  hif- 
tory  whatfoever  gives  an  account  of,  fell  out  in  this  pe 
riod.  Almoft  all  the  then  known  world,  /'.  e.  all  the 
nations  that  were  round  about  the  land  of  Canaan,  far  and 
near,  that  were  within  the  reach  of  their  knowledge,  were 
overturned  again  and  again.  All  lands  were  in  their  turns 
•fubdued,  captivated,  and  as  it  were,  emptied,  and  turned 
upfide  down,  and  that  moft  of  them  repeatedly,  in  this 
period;  agreeable  to  that  prophecy,  [Ifa.  xxiv.  i.]  '  Be- 
'  hold,  the  Lord  maketh  the  earth  empty  ;  he  maketh  it 
'  waite,  and  turneth  it  upfide  down,  and  fcattereth  abroad 
«  the  inhabitants  thereof/ 

This  emptying,  and  turning  upfide  down,  began  with 
God's  vilibJe  church,  in  their  captivity  by  the  king  of 
Babylon.  And  then  the  cup  from  them  went  round  to 
all  other  nations,  agre.enble  to  what  God  revealed  to  the 
prophet  Jeremiah,  [xxv.  15—27.]  Here  fpecial  refpe£t 
ieems  to  be  had  to  the  great  revolutions  that  there  were 
on  the  face  of  the  earth  in  the  times  of  the  Babyloniih 
empire.  But,  after  that,  there  were  three  general  over- 
turnings  of  the  world  before  Chrift  came,  in  the  fucceflion 
of  the  three  great  monarchies  of  the  world  that  arofe  after 
the  Babylonifh  empire.  The  king  of  Babylon  is  repre- 
fented  in  fcripturc  as  overturning  the  world  ;  but  after  that 
the  Babyloniih  empire  was  overthrown  by  Cyrus,  who 
founded  the  Perfian  empire  in  the  room  of  it  ;  which 
svas  of  much  greater  extent  than  the  Babyloniih  empire 
in  its  greateft  glory.  Thus  the  world  was  overturned  the 
fecond  time.  And  then,  after  that,  the  Perfian  empire 
•was  overthrown  by  Alexander,  and  the  Grecian  fet  up 
upon  the  ruins  of  it ;  which  was  frill  of  much  greater 
extent  than  the  Peril  an  :  and  thus  there  was  a  general 
overturning  of  the  world  a  third  time.  And  then,  after 
that,  the  Grecian  empire  was  overthrown  by  the  Romans, 
and  the  Roman  on  it  cltablifhed  j  which  vaftly  exceedec} 


FROM  THE  CAPTIVITY  TO  CHRIST.        255 

all  the  foregoing  empires  in  power  and  extent  of  domi 
nion.  And  fo  the  world  was  overturned  the  fourth 
time. 

Thefe  leveral  monarchies,  and  the  great  revolutions  of 
the  world  under  them,  are  abundantly  fpoken  of  in  the 
prophecies  of  Daniel.  They  are  reprefented  in  Nebu 
chadnezzar's  image  of  gold,  filver,  brafs,  and  iron,  and 
Daniel's  interpretation  of  it  in  the  fecond  chapter,  and  the 
vifion  of  the  four  beafts,  and  the  angel's  interpretation  of 
it  in  chap.  vii.  And  the  fucceffion  of  the  Perfian  and 
Grecian  monarchies  is  more  particularly  reprefented  in  the 
viith  chap,  in  the  viiion  of  the  ram  and  the  he-goat,  and 
again  in  chap.  xi. 

And  befide  thefe  four  general  overturnings  of  the  world, 
the  world  was  kept  in  a  conftant  tumult  between  whiles'; 
and  indeed  was  as  it  were  in  a  continual  convulfion  through 
this  whole  period  till  Chrift  came.  But  before  this  period, 
the  face  of  the  earth  was  comparatively  in  quietnefs : 
though  there  were  many  great  wars,  yet  we  read  of  no 
fuch  mighty  and  univerfal  convulfions  as  there  were  in 
this  period.  The  nations  of  the  world,  moil:  of  them, 
had  long  remained  on  their  lees,  as  it  were,  without  be 
ing  emptied  from  vefTel  to  veflel,  as  is  faid  of  Moab,  [  Jer. 
xlviii.  ii.]  Now  thefe  great  overturnings  were  becaufc 
the  time  of  the  great  Meffiah  drew  nigh.  [Ezek.  xxi. 
27.]  '  I  will  overturn,  overturn,  overturn  it,  and  it  fnall 

*  be  no  more,  until  he  come  whofe  right  it  is,  and  I  will 

*  give  it  him.'     The  prophet,  by  repeating  the  word  over- 
tvirn  three  times,  has  refpeft  to  three  overturnings,  as  in 
the  Revelation,   [viii.    13.]    The   repetition   of  the  word 
ivoe  three  times,  fignines   three  diftin6t  woes ;  as  appears 
by  what  follows,   [ix.    12.]   '  One  woe  is  paft  ;'  and  again 
[xi.  14.]   '   The  fecond  woe  is  paft,  and  behold  the  third 

*  woe  cometh  quickly.' 

It  muft  be  noted,  that  E/ekiel  prophefied  in  the  time 
of  the  Babylonifh  captivity  ;  and  therefore  there  were 
three  great  and  general  overturnings  of  the  world  to  come 
after  this  prophecy,  before  Chrift  came  ;  the  iirft  by  the 
Perlians,  the  fecond  by  the  Grecians,  the  third  by  the 


256        HISTORY    OF    REDEMPTION. 

Romans  ;  and  then  after  that,  Chrift,  whole  right  it  was 
to  take  the  diadem  and  reign,  ihould  come.  Here  thefe 
great  revolutions  are  evidently  fpoken  of  as  preparatory  to 
the  coming  and  kingdom  of  Chrift.  But  to  underftand  the 
words  right,  we  rnuft  note  the  particular  expreflion,  '  I 
*  will  overturn,  overturn,  overturn  //,'  /'.  <?.  the  diadem 
and  crown  of  Ifrael,  or  the  fupreme  temporal  dominion 
over  God's  vifible  people.  This  God  faid  fhould  be  no 
more,  i.  e.  the  crown  ihould  be  taken  off,  and  the  diadem 
removed,  as  it  is  faid  in  the  foregoing  verfe.  The  fupreme 
power  over  Ifrael  fhould  be  no  more  in  the  royal  line  of 
David,  to  which  it  properly  belonged,  but  ihould  be  re 
moved  away,  and  given  to  others,  and  overturned  from 
one  to  another  :  rirft  the  fupreme  power  over  Ifrael  fhould 
be  in  the  hands  of  the  Perlians ;  and  then  it  Ihould  be  over 
turned  again,  and  come  into  the  hands  of  the  Grecians  ; 
and  then  it  Ihould  be  overturned  again,  and  come  into  the 
hands  of  the  Romans,  and  fhould  be  no  more  in  the  line  of 
David,  till  that  very  perfon  Ihould  come,  that  was  the  fon 
of  David,  whofe  proper  right  it  was,  and  to  whom  God 
would  give  it.  (w) 

That  thofe  great  revolutions  were  all  to  prepare  the 
way  for  Chrift's  coming,  and  creeling  his  kingdom  in  the 
world,  is  farther  manifeft  by  Haggai,  [ii.  6,  7.]  '  For 
'  thus  faid  the  Lord  of  holts,  Yet  once  it  is  a  little  while, 
'  and  I  will  fhake  the  heavens,  and  the  earth,  and  the 

«  fea, 

(w)  The  CROWN  of  Ifrael  overturned.]  In  a  preceding  Note, 
(c,p.  1 6 1.)  we  have  (hewn,  that  the  fceptre  was  not  to  depart 
until  Shiloh  came  ;  here  we  fee  the  crown  was  to  be  taken  away, 
and  not  rejlored  till  the  Mefiiah's  coming.  Thefe  aflertions  may 
appear  at  fnft  fight  inconfiilent ;  but  are  to  be  reconciled  by  a 
very  obvious  diltin&ion  between  the  fceptre  of  the  tribe,  and  the 
diadem  of  the  kingdom.  It  is  certain,  as  our  author  has  fhewn, 
that  long  before  Chriit's  incarnation  the  Jews  became  iubjeft  to 
the  heathen  empires,  and  yet  were  not  wholly  ftript  of  temporal 
power  till  afterward.  They  preferved  a  form  of  civil,  as  well  as 
ecclefiailical  government  of  their  own  ;  yet  were  in  a  Hate  of  vaf- 
ialage  and  iubjedtion  to  other  crowns.  In  a  word,  they  had  a 

power,  but  not  the  fupreme  power,  among  themfelves. This 

makes  the  accornplifhment  of  thefe  prophecies  much  more  re 
markable.  [I.  N.J: 


FROM  THE  CAPTIVITY  TO  CHRIST.         257 

*  lea,  and  the  dry  land  ;  and  I  will  {hake  all  nations,  and 
«  the  defire  of  all  nations  (hall  come,  and  I  will  fill  this 
'  houfe  with  glory,  faith  the  Lord  of  hofts.'  [Seealfover. 
21—23.]  It  is  evident  by  this,  that  thefe  commotions, 
whereby  the  thrones  of  kingdoms  and  armies  were  over 
thrown,  and  every  one  came  clown  by  the  fword  of  his 
brother,  were  to  prepare  the  way  for  the  coming  of  him 
who  is  '  the  defire  of  all  nations.'  (x) 

The  great  changes  and  troubles  that  have  fometimes 
been  in  the  vifible  church  of  Chrift,  are  [in  Rev.  xii.  2.] 
compared  to  the  church's  being  in  travail  to  bring  forth 
Chrift  :  fo  thefe  great  troubles  and  mighty  revolutions 
before  Chrift  was  born,  were,  as  it  were,  the  world's 
being  in  travail  to  bring  forth  the  Son  of  God.  The 

L  1  apoftlr". 

(x)  The  DESIRE  of  a!l nations.']  That  this  prophecy  refpe£led 
the  Mefiiah,  we  have  the  cleareit  proof  by  comparing  this  texl 
with  Mai.  iii.  1,2.  where  '  the  defire  of  all  nations'  is  explained 
of  '  the  Lord  whom  ye  (Jews)  feek,  even  the  mefieager  (or  an- 
'  gel)  of  the  covenant.'  And  the  houfe  to  be  filled  with  glory 
is  called  the  temple  ;  nor  can  the  Jews  in  their  prefent  ftate  of 
apoitafy  any  way  account  (as  will  be  hereafter  fliewn)  for  tht. 
glory  of  the  latter  temple  being  faid  to  exceed  that  of  the  former, 
namely,  Solomon's.  But  why  is  Chriih  called  '  the  defire  of  all 
'  nations  ?'  Were  they  indeed  fenliblc  of  their  guilt  and  mifery, 
and  ready  to  embrace  the  Saviour  ?  Alas !  no.  But  they  al? 
groaned  beneath  the  weight  of  temporal  calamity — they  were  op- 
prefled  with  tyranny  and  fuperftition  ;  they  had  alfo  i'ome  genera' 
expectation  of  a  great  deliverer,  which  they  had  gathered  from 
tradition,  and  fome  partial  knowledge  of  revelation.— Thus  far 
they  were  prepared  for  his  coming ;  and  as  Chrilt  came  to  deliver 
them  eventually  from  thefe  evils,  as  well  as  others  of  which  thev 
had  little  conception,  he  might  well  be  called  '  the  defire  of  all 
'  nations.'  Farther,  he  might  well  be  fo  called,  as  uniting  in. 
his  perfon  every  attribute  and  excellence  worthy  the  eftecrn  arid 
veneration  of  mankind.  Riches,  honour,  peace,  and  whatever 
we  call  good  and  great,  if  they  have  any  luftre,  derive  it  fr-wt 
him  ;  and  in  him,  as  the  grand  focus  of  every  ray  of  bleflffdaefti 
which  the  Deity  has  emitted,  they  all  unite  and  complete  their 
glory  :  '  It  pleafed  the  Father,  that  in  him  fiiould  all  fullnefr 
'  dwell.' 

This  prophecy  has  been  ably  defended  again  ft  the  objections, 
and  fupported  by  the  conceffions  of  Jewifh  writers,  as  well  ac 
other  arguments,  by  the  late  Dr,  Owen  on  the  Hebrews,  vol.  i- 
Exercit.  13.  [N.  U.] 


25S         HISTORY    OF    REDEMPTION. 

apoftle,  in  the  viiith.  of  Romans,  reprefents  the  whole 
creation  ns  groaning  and  travailing  in  pain  together  until 
now,  to  bring  forth  the  liberty  and  manifeftation  of  the 
children  of  God.  Thereto  the  world  being  fo  long  a  time 
kept  in  a  (late  of  war  and  blood  died,  prepared  the  way  for 
the  coming  of  the  Prince  of  peace,  as  it  ihowed  the  great 
need  the  world  flood  in  of  fuch  a  prince. 

It  pleated  God  to  order  it  •  in  his  providence,  that 
earthly  power  and  dominion  mould  be  raifed  to  its  great- 
eft  height,  and  appear  in  its  utmoft  glory,  in  thofe  four 
great  monarchies  that  fucceeded  one  another,  and  that 
every  one  ihould  be  greater  and  more  glorious  than  the 
preceding,  before  he  fet  up  the  kingdom  of  his  Son. 
By  this  it  appeared  how  much  his  fpiritual  kingdom 
exceeded  the  moft  glorious  temporal  ones.  The  ftrength 
and  glory  of  Satan's  kingdom  in  thefe  four  mighty  mo 
narchies,  appeared  in  its  greateft  height  :  for  thofe  were 
the  monarchies  of  the  heathen  world,  and  fo  the  ftrength 
of  them  was  the  ftrength  of  Satan's  kingdom.  God  fuf- 
fered  the  latter  to  rife  to  fo  great  a  height  of  power  and 
magnificence  before  his  Sou  came  to  overthrow  it,  to 
prepare  the  way  for  his  more  glorious  triumph.  Goliath 
mull  have  on  all  his  armour  when  the  ftripling  David 
comes  againll  him  with  a  fling  and  a  ftone,  for  the 
greater  glory  of  David's  victory.  God  fuffercd  one  of 
thofe  great  monarchies  to  fubdue  another,  and  ere6l  Jtfelf 
on  the  ether's  ruins,  appearing  ftill  in  greater  ftrength, 
and  the  laft  to  be  the  ftrongeft  and  might  left  of  all ;  that 
fo  Chrift,  in  overthrowing  that,  might,  as  it  were,  over 
throw'  them  aU  at  once  ;  as  the  ftone  cut  out  of  the  moun 
tain  without  lianas,  is  represented  as  destroying  the  whole 
image,  the  gold,  the  filver,  the  brafs,  the  iron,  and  the 
clay  ;  fo  that  all  became  as  the  chaff  of  the  fummer 
ihreming-floor. 

Thefe  mighty  empires  were  fuffered  thus  to  convulfc 
the  world,  and  cleftroy  one  another :  and  though  their 
power  was  fo  great,  yet  they  could  net  uphold  themfelves, 
but  tell  one  after  another,  and  came  to  nothing,  even  the 
laft  of  them,  which  was  the  ftrongeft,  and  had  f wallowed 

up 


FROM  THE  CAPTIVITY  TO  CHRIST.         259 

up  the  earth.  It  pleafed  God  thus  to  fhow  in  them  the 
instability  and  vanity  of  all  earthly  power  and  greatnefs  , 
which  ferved  as  a  foil  to  fet  forth  the  glory  of  the  king 
dom  of  his  Son,  which/never  lhall  be  deftroyed,  [Dan. 
ii.  44.]  '  In  the  days  of  thefe  kings  fhall  the  God  of 
'  heaven  fet  up  a  kingdom,  which  fhall  never  be  de- 
'  ftroyed :  and  the  kingdom  fhall  not  be  left  to  other 
*  people,  but  it  fliall  break  in  pieces,  and  confume  all 
.'  thefe  kingdoms,  and  it  fhall  ftand  for  ever.'  So  greatly 
does  this  differ  from  all  thofe  kingdoms  :  they  vanifh  away^ 
and  are  left  to  other  people  ;  but  this  fhall  ftand  for  ever. 
God  fuffered  the  devil  to  do  his  utmoft,  and  to  eftabliflv 
his  intereft,  by  fetting  up  the  greateft,  ftrongeft,  and  moft 
glorious  kingdoms  in  the  world,  before  the  defpifed  Jefus 
overthrew  him  in  his  empire.  Chrift  came  into  the  world 
to  bring  down  the  high  things  of  Satan's  kingdom,  that 
the  hand  of  the  Lord  might  be  on  every  one  that  is  proud 
and  lofty,  and  every  high  tower,  and  every  lofty  moun 
tain  ;  [Itaiah  ii.  12,  &c.]  And  therefore  thefe  things 
were  fuffered  to  rife  very  high,  that  Chrift  might  appear 
fo  much  the  more  glorious  in  being  above  them. ---Thus 
•wonderfully  did  the  great  and  wife  governor  of  the  world 
prepare  the  way  for  the  erection  of  the  glorious  kingdom 
of  his  beloved  fon  Jefus. 

(3.)  Another  thing  for  which  this  laft  period  or  fpace 
of  time  before  Chrift  was  particularly  remarkable,  was  the 
wonderful  prefervation  of  the  church  through  all  thofe 
overturnings.  This  was,  on  fome  accounts,  more  re 
markable  through  this  period,  than  through  any  of  the 
foregoing.  It  was  very  wonderful  that  the  church,  which 
now  was  fo  weak,  and  in  fo  low  a  ftate,  and  moftly 
fubjedt  to  the  dominion  of  heathen  monarchies,  ihould 
be  preferved  for  five  or  lix  hundred  years  together,  while 
the  world  was  fo  often  overturned,  and  the  earth  was  rent 
in  pieces,  and  made  fo  often  empty  and  wafte,  and  the 
inhabitants  of  it  came  down  fo  often  every  one  by  the 
fword  of  his  brother.  I  fay  it  was  wonderful  that  the 
.church  in  its  weak  and  low  ftate,  being  but  a  little 
handful  .of  men,  fliould  be  preferved  in  all  thefe  great 

J-.  1  2  ton- 


26o         HISTORY    OF    REDEMPTION. 

convuliions ;  cfpecially  confidering  that  the  land  of  Judea, 
the  chief  place  of  the  church's  retidence,  lay  in  the  midft 
of  them,  as  it  were  in  the  middle  between  the  contend 
ing  parties,  and  \vas  very  much  the  feat  of  war  amongft 
them,  and  was  often  over-run  and  fubdued,  and  fome- 
times  in  the  hands  of  one  people,  and  fometimes  another, 
and  very  much  the  objeft  of  the  envy  and  hatred  of  all 
heathen  nations,  and  often  almoft  ruined  by  them,  great 
multitudes  of  its  inhabitants  being  flain,  and  the  land  in 
a  great  meafure  depopulated  ;  and  thofc  who  had  them 
in  their  power,  often  intended  the  utter  deft  ruction  of 
the  whole  nation.  Yet  they  were  upheld :  they  were 
prcferved  in  their  captivity  in  Babylon,  and  they  were 
upheld  again  under  all  the  dangers  they  pafTed  through, 
under  the  kings  of  Perfia,  and  the  much  greater  dangers 
they  were  liable  to  under  the  empire  of  the  Greeks,  and 
afterwards  when  the  world  was  trodden  down  by  the 
Romans. 

Their  prefervation  through  this  period  was  alfo  pecu 
liarly  remarkable,  in  that  we  never  read  of  the  church's 
fnffering  perfecution  in  any  former  period  in  any  meafure 
to  fuch  a  degree  as  they  did  in  this,  under  Amiochus  Epi- 
phanes,  of  which  more  afterwards.  This  wonderful  pre 
fervation  of  the  church  through  all  thefe  overturning*  of 
the  world,  gives  light  and  confirmation  to  what  we  read 
in  the  xlvith.  Pfalm,  '  God  is  our  refuge  and  ftrength,  a 

*  very  prefent  help    in  trouble.     Therefore  will   not  we 

*  fear,  though  the  earth  be  removed,  and  though  the  moun- 
'  tains  be  carried   into  the   midrt  of  the  fea  ;  though   the 
'  waters  thereof  roar,  and  be  troubled;  though  the  moun- 
4  tains  {hake  with  the  fwelling  thereof.' 

THUS  I  have  taken  notice  of  fome  general  things 
wherein  this  laft  period  of  the  Old  Teilamcnt  times  was 
diftinguiihed.  I  come  now  to  confider  how  the  work  of 
redemption  was  carried  on  in  particulars.— -And, 

i.  The  £rft  thing  that  here  offers  is  the  captivity  of 
the   Jews  into    Babylon.     This  was  a  great  diipenfation 
of  providence,  and  fuch  as  never  was  before.     The  chil 
dren 


FROM  THE  CAPTIVITY  TO  CHRIST.         261 

dren  of  Ifrael  in  the  time  of  the  judges,  had  often  been 
brought  under  their  enemies ;  and  many  particular  perfons 
were  carried  captive  at  other  times.  But  never  had  there 
been  any  fuch  thing  as  deftroying  the  whole  land,  the 
fancluary,  and  the  city  of  Jerufalcm,  and  all  the  cities  and 
villages  of  the  land,  and  carrying  the  whole  body  of  the 
people  out  of  their  own  land  into  a  country  many  hundred 
miles  diftant,  and  leaving  the  land  of  Canaan  empty  of 
God's  viable  people.  The  ark  had  once  forfaken  the  ta 
bernacle  of  Shilo,  and  was  carried  captive  into  the  land  of 
the  Philiftines :  but  never  had  there  been  any  fuch  thing 
as  the  burning  the  fandtuary,  and  utterly  deftroying  the 
ark,  and  carrying  away  all  the  facred  vefiels  and  utenfils, 
and  breaking  up  all  their  ftated  worfhip  in  the  land,  and 
the  land's  lying  waite  and  empty  for  fo  many  years  toge 
ther.  How  lively  are  thofe  things  fet  forth  in  the  Lamen 
tations  of  Jeremiah  !  (Y)— The  work  of  redemption  was 
promoted  by  this  remarkable  difpenfation  in  thefe  following 
ways. 

(i.)  It  finally  cured  that  nation  of  their  idolatry.  The 
prophet  Ifaiah,  fpeaking  of  the  fetting  up  of  the  kingdom 
of  Chrift,  [ii.  18.]  fays,  *  The  idols  he  {hall  utterly  abo- 

*  lifh.'     When    the  time  was  drawing    near,    that   God 
would  abolifh  heathen  idolatry,  through  the  greater  part 
of  the  known  world,  it  plcafed  him  firft  to   aboliih   hea- 
thenifm  among  his  own  people,  by  their  captivity  in  Ba 
bylon. 

This 

(Y)  The  LAMENTATIONS  of  Jeremiah."]  "  There  is  nothing 
in  all  the  tragedians,  not  in  Euripedes  himfcif,  (fo  mafterly  in  his 
mourning  rtrokes)  that  is  equally  moving  and  tender  with  the 
Lamentations  of  the  Prophet  Jeremiah — '  O  that  my  head  were 

*  waters,  and  mine  eyes  fountains  of  tears  ! — O,  all  ye  that  pafg 
'  by,  behold  and  fee  if  there  be  any  forrow  like  unto  my  forrow!" 
....   It  is  a  piece  of  fnperlative  beauty,  and  ....  compvifcs  all 
the  eloquence  of  mourning.    «  Did  we  ever  find  (fays  the  eloquent 

*  Dr.  South)  forrow  flowing  in  fuch  a  natural  p  ..-'ailing  pathos? 

*  .  .  .  .   One  would  think  that  every  letter  was  wrote  with  a  tear: 

*  every  word  was  the  noife  of  a  breaking  heart ;  that  tlie  author 
*.   was  a  man  compared  of  forrows,  difciplined  to  grief  from  his 

*  infancy  ;  one  who  never  breathed  bi:t  in  fighs,  nor  fpoke  bu£  <q 

*  a  groan."     [BLACK BALL'S  Sac.  daffies,  vol.  i.] 


262         HISTORY    OF    REDEMPTION. 

This  nation,  which  was  addicted  to  idolatry  for  lo 
many  ages,  and  not  reformed  by  all  the  reproofs,  warn 
ings,  correxSlions,  and  judgments  infti&ed  on  them  for  it, 
were  now  finally  cured  ;  fo  that  however  fome  might  fall 
into  this  fin  afterwards,  as  they  did  about  the  time  of 
Antiochus's  perfecution,  yet  the  nation,  as  a  nation,  ne 
ver  fhewed  any  hankering  after  this  fin  any  more.  This 
was  a  remarkable  and  wonderful  change  in  that  people, 
and  what  dire6lly  promoted  the  work  of  redemption,  as 
it  was  a  great  advancement  of  the  intereft  of  religion. 

(2.)  It  was  one  thing  that  prepared  the  way  for  Chrift's 
coming,  and  fctting  up  the  glorious  difpenfation  of  the 
gofpel,  as  it  took  away  many  of  thofe  things,  wherein  con- 
lifted  the  glory  of  the  Jewilh  difpenfation.  Firft,  it  re 
moved  the  temporal  diadem  of  the  houfe  of  David  away 
from  them,  /'.  e.  the  fupreme  and  independent  government 
of  themfelves.  The  time  now  approaching,  when  Chrift, 
the  great  and  everlafting  king  of  his  church,  was  to  reign, 
it  was  time  for  the  typical  kings  to  withdraw.  The  Jews 
henceforward  were  always  dependent  on  other  nations, 
until  Chrifl:  came,  for  near  fix  hundred  years,  except  about 
ninety  under  the  Maccabees  and  their  pofterity,  during 
which  fpace  they  maintained  a  fort  of  independence  by 
continuel  wars. 

Again,  by  the  captivity,  the  glory  and  magnificence  of 
the  temple  was  taken  away,  and  the  temple  that  was  built 
afterwards  was  nothing  in  comparifon  with  it.  Thus  it  was 
meet,  when  the  time  drew  nigh  that  the  glorious  antitype 
of  the  temple  mould  appear. 

Another  thing  that  they  loft  by  the  captivity,  was  the 
two  tables  of  the  teftimony  delivered  to  Mofes,  on  which 
God  with  his  own  linger  wrote  the  ten  commandments  on 
Mount  Sinai.  Thefe  fecm  to  have  been  preferved  in  the 
ark  till  the  captivity,  and  were  there  when  Solomon  placed 
the  ark  in  the  temple,  [i  Kings  viii.  9.]  '  There  was  no- 
'  thing  in  the  ark,  fave  the  two  tables  of  ftone,  which 
*  Moles  put  there  at  Horeb.' 

Another  thing  that  the  Jews  now  loft,  was  the  Urim 
and  Thumrnim.  [Ezra  ii.  63.]  '  And  the  Tirfliatha  laid 

*  unto 


FROM  THE  CAPTIVITY  TO  CHRIST.         263 

'  unto  them,  that  they  fhould  not  eat  of  the  moft  holy 
'  things,  till  there  fliould  ftand  up  a  prieft  with  Urim  and 
4  Thummim.''  And  we  have  no  account  that  this  was  ever 
reftored  ;  but  the  ancient  writings  of  the  Jews  fay  the 
contrary.  What  this  Urim  and  Thummim  was,  I  fliall 
not  now  inquire  ;  but  only  obferve,  that  it  was  fornething 
by  which  the  high  prieft  inquired  of  God,  and  received 
immediate  anfwers  from  him,  or  by  which  God  gave  forth 
immediate  oracles  on  particular  occafions.  This  was  now 
withdrawn,  the  time  approaching  when  Chrift,  the  antitype 
of  the  Urim  and  Thummim,  the  great  word  and  oracle  of 
God,  was  to  come,  (z) 

Another  thing  that  the  ancient  Jews  fay  was  wanting 
in  the  fecond  temple,  was  the  Shechinah,  or  cloud  of 
glory  over  the  mercy-feat.  This  was  promifed  to  be  in 
the  tabernacle.  [Levit.  xvi.  2.]  '  For  I  will  appear  in  the 

4  cloud 

(z)  The  URIM  and  THUMMIM.]  To  enumerate  all  the  different 
opinions  of  the  learned  on  this  fubject  would  be  tedious  rather  than 
edifying.  The  following  are  the  moft  generally  received: 

1.  MoftChriftian  writers  take  the  Urim  and  Thummim  to  mean 
the  precious  (tones  in  the  breaft-platc  of  the  high  prieft  ;  but  the 
rabbins  will  have  it  that  the  ineffable  name  ( Jehovah)  was  inferted 
between  the  folds,  not  by  the  workmen,  as  the  (tones  were,  but  by 
Mofes  himfelf  under  Divine  direction.    [Exod.  xxviii.  xxix.] 

2.  The  anfwer  of  this  oracle  muft  either  have  been  collected  by 
the  peculiar  radiancy  of  certain  letters  of  the  names  of  the  tribes 
engraved  on  thefe  (tones;  or  rather  be  delivered  by  a  voice  from 
the  Shechinah,  as  at  other  times,  Numb.  vii.  8,  9.     See  i   Sam. 
xxiii.  II,  12. — xxx.  8. — 2  Sam.  ii.  I. — Judges!,    i,  2. — xx.  18. 
All  are  agreed  that  this  method  was  only  lawful  for  the  moft  eminent 
perfons,  and  on  the  moft  important  occafions.     The  Jews  add, 
that  it  was  never  ufed  after  the  building  of  Solomon's  temple  ; 
and  give  this  reafon,  that  the  tribes  were  foon  after  divided,  and 
it  could  only  be  lawfully  confulted  in  cafes  in  which  they  were  all 
concerned. 

If  the  anfwer  was  given  by  a  voice  from  the  moft  holy,  then  the 
only  ufe  of  the  breaft-plate  feems  to  have  been  as  a  memorial  of  the 
twelve  tribes  before  God,  herein  typifying  him  who  bears  all  the 
names  of  his  chofen  people  on  his  heart,  and  thus  conftantly  ap 
pears  in  the  prefence  of  God  for  us. 

[For  farther  fatisfaction  on  this  very  difficult  fubjedt,  fee  Pri- 
dtanx's  Connection,  Part  II.  Book  3.  Levi's  Dictionary,  and 
Parkhurft's  Lexicon  in  11N.]  [G.  E.J 


264        HISTORY   OF    REDEMPTION. 

'  cloud  upon  the  mercy-feat.'  And  we  read  of  the  cloud 
of  glory  defcending  into  the  tabernacle;  [Exod.  xl.  35.] 
and  fo  likewife  with  refpeft  to.  Solomon's  temple.  But 
we  have  no  account  that  this  cloud  of  glory  was  in  the 
fecond  temple  ;  and  flic  ancient  accounts  of  the  Jews  fay, 
that  there  was  no  fuch  thing  there.  This,  indeed,  was 
needlefs  in  the  fecond  temple,  coniidering  that  God  had 
promifed  to  fill  it  with  glory  another  way,  viz.  by  ChriiVs 
coming  into  it;  which  was  afterwards  fulfilled,  [Haggai  ii. 
7.]  'I  will  {hake  all  nations,  and  the  defire  of  all  nations 
4  fhall  come,  and  I  will  rill  this  houfe  with  glory,  faith -the 
*  Lord  of  hofts.' 

Another  thing  that  the  Jews  in  their  ancient  writings 
mention  as  being  now  withdrawn,  was  the  fire  from 
heaven  on  the  altar.  When  Moles  built  the  tabernacle 
and  altar  in  the  wildernefs,  and  the  rirft  Sacrifices  were 
offered  on  it,  fire  came  down  from  heaven,  and  confumed 
the  burnt-offering,  [Leviticus  ix.  24.]  and  again,  when 
Solomon  built  the  temple,  and  offered  the  firft  facririces, 
[2  Chronicles  vii.  i.]  This  fire  was  never  to  go  out,  but 
with  the  greateft  care  to  be  kept  alive.  [Leviticus  vi.  13.] 
'  The  fire  fhall  ever  be  burning  upon  the  altar;  it  mall 
4  never  go  out.'  And  there  is  no  reafon  to  fuppofe  the  tire 
in  Solomon's  time  ever  went  out  till  the  temple  was  de- 
ftroyed  by  the  Babylonians  ;  but  then  it  was  extinguished, 
and  never  reftored.  And  the  jews,  after  their  return,  were 
forced  to  make  ufe  of  their  common  fire  inftead  of  it,  ac 
cording  to  the  ancient  tradition  of  the  Jews.  Thus  the 
lights  of  the  Old  Teftament  go  out  on  the  approach  of  the 
glorious  Sun  of  righteoufnefs. 

(3.)  The  captivity  in  Babylon  was  the  occafion  of 
another  thing,  which  afterwards  promoted  the  fetting  up 
of  Chuffs  kingdom  in  the  world,  viz.  the  difperlion  cf 
the  Jews  through  the  greater  part  of  the  known  world, 
for  the  whole  nation  being  carried  away  far  out  of  their 
own  land,  and  continuing  in  a  ftate  of  captivity  for  fo 
long  a  time,  they  got  them  poffellions,  built  houfes,  and 
fettled  themtelves  in  the  laud  of  their  captivity,  agreeable 

to 


FROM  THE  CAPTIVITY  TO  CHRIST.        265 

to  the  direction  that  Jeremiah  gave  in  the  letter  he  wrote 
to  them.  [Chap,  xxix.]  And  therefore,  when  Cyrus  gave 
them  liberty  to  return  to  the  land  where  they  had  formerly 
dwelt,  many  of  them  never  returned ;  they  were  not 
willing  to  leave  their  feitlements  and  pofTefTions  there  to 
go  into  a  defolate  country,  many  hundred  miles  diftant, 
which  none  but  the  old  men  among  them  had  ever  feen  ; 
and  therefore  they  were  but  few,  but  a  fmall  number  than 
returned.  Great  numbers  tarried  behind,  though  they  ftill 
retained  the  fame  religion  with  thofe  that  returned,  fo  far 
as  it  could  be  pra6Hfed  in  a  foreign  land.  Thofe  meffen- 
gers  [Zcchariah  vii.]  that  came  to  inquire  of  the  priefts 
and  prophets  in  Jerufalem,  Sherezer  and  Regem-meiech, 
are  fuppofed  to  have  been  fent  from  the  Jews  that  remained 
ftill  in  Babylon. 

Thofe  Jews  that  remained  ftill  in  that  country  were 
foon,  by  the  great  changes  that  happened  in  the  world, 
difperfed  thertce  into  all  the  adjacent  countries.  And 
hence  we  find,  that  in  Efther's  time,  which  was  after  the 
return  from  the  captivity,  the  Jews  were  difperfed  through 
out  all  the  vaft  Perfian  empire,  which  extended  from 
India  to  Ethiopia.  [Either  iii.  8.]  '  And  Haman  laid 

*  unto   King  Ahafuerus,    There   is  a  certain  people  fcat- 

*  tered  abroad,    and    difperfed    among   the    people    in    all 

*  the  provinces  of  thy  kingdom,'  &c.     And  fo  they  con 
tinued  difperfed  till  Chrift  came,  and  till  the  apoftles  went 
forth  to  preach  the  gofpel.     But  yet  thefe  difperfed  Jews 
retained  their  religion  in  this  difperfion.     Their  captivity, 
as  I  faid  before,  thoroughly  cured  them  of  their  idolatry, 
and  it  was  their   manner,    for  as  many  of  them  as  could 
from  time  to  time,  to  go  up  to  the  land  of  Judea  to  Jeru 
falem  at  their  great  feaft.     Hence  we  read,   [Acts  ii.]  that 
at  the  time  of  the  great  feaft  of  Pentecoft,  there  were  Jews 
then    at   Jerufalem    out   of   every   nation   under    heaven. 
Thefe  were  come  up  from  all  countries  whither  they  had 
been  difperfed,    to  worfhip   at  that  feaft.     And  hence  we 
find,  in  the  hiftory  of  the  Acts,  that  wherever  the  apoitles 
went  preaching  through  the  world,  they  found  Jews. 

M  m  Andochus 


266        HISTORY    OF    REDEMPTION. 

Antiochus  the  Great,  about  two  hundred  years  before 
Chiift,  on  a  certain  occaiion,  tranfplanted  two  thoufand 
families  of  Jews  from  the  country  about  Babylon  into  Alia 
the  Lefs:  and  fo  they  and  their  pofterity,  many  of  them, 
fettled  in  Pontus,  Galatia,  Phrygia,  Pamphylia,  and  in 
Ephefus  ;  and  from  thence  fettled  in  Athens,  and  Corinth, 
and  Rome.  (A)  Hence  the  fynagogues  in  thole  places 
where  the  Apoiilc  Paul  preached. — This  difperfion  of  the 
Jews  through  the  world  before  Chrifl  came,  did  many 
ways  prepare  the  way  for  his  coming,  and  felting  up  his 
kingdom  in  the  world. 

One  was,  that  this  was  a  means  of  raifmg  a  general  ex 
pectation  cf  the  Mefliah  through  the  world  about  the  time 
that  he  actually  came.  For  the  Jews,  wherever  they  were 
difperied,  carried  the  holy  fcriptures  with  them,  and  fo  the 
prophecies  of  the  Meffiah  ;  and  being  couverlant  with  the 
nations  among  whom  they  lived,  they,  by  that  means,  be 
came  acquainted  with  thele  prophecies,  and  with  the  ex 
pectations  of  the  Jews,  of  their  glorious  Meffiah  ;  and  by 
this  means,  the  birth  of  fuch  a  glorious  perfon  in  Judea 
about  that  time  began  to  be  the  general  expectation  of  the 
nations  of  the  world,  as  appears  by  the  writings  of  the 
learned  men  of  the  heathen  that  lived  about  that  time, 
which  are  Hill  extant ;  particularly  Virgil,  the  famous  poet 
that  lived  in  Italy  a  little  before  Chiitr.  was  born,  has  a 
poem  about  the  expectation  of  a  great  prince  that  was  to  be 
born,  and  the  happy  times  of  righteoutnefs  and  peace  that 
he  was  to  introduce  ;  fome  of  it  very  like  the  language  of 
the  prophet  Ifaiah.  (B) 

Another 

(A)  Antiocbus  tranfplanted  two  than/and  jfcwi/h  families.]   "  An- 
tiochus  had  received  fo  many  fervices  from  the  Jews  ....  and 
depended  fo  much  on  their  fidelity,  that  when  a  fedition  broke  out 
in  Phrygia  and  Lydia,  he  fent  two  thoufand   Jewifh  families  to 
quell  it,  and  keep  the  country'  in  peace,  and  was  exceedingly  libe 
ral  to  them.      It  was  from  thefe  Jews  ....  that  defcended  many 
of  thofe  who  were  difpcrfcd  or  fcattered  abroad — whom  we  mail 
afterwards  find  fo  numerous.     James  i.  i. — I  Peter  i.  I."      [RoL- 
LIN'S  Ancient  Hiitory,  Book  xviii.  Art.  i.  §  2.] 

(B)  VIRGIL  refembles  Ifaiab.]      This  alludes  to  Virgil's  Pol/io, 
written  about  forty  years  before  the  birth  of  Chrift.     Mr.  Pope's 

cele- 


FROM  THE  CAPTIVITY  TO  CHRIST.        267 

Another  way  that  this  difperfed  ftate  of  the  Jews  pre 
pared  the  way  for  Chrift  was,  that  it  fhowed  the  necefllty 
of  abolifhing  the  Jewifh  difpenfation,  and  of  introducing 
the  new  one  of  the  covenant  of  grace.  It  fhowed  the 
neceffity  of  aboli filing  the  ceremonial  law,  and  the  old 
Jewifli  worfhip:  for,  by  this  means,  the  obfervance  of 
M  in  2  that 

celebrated  Meffiah  is  written  on  the  correfpondent  paflages  between 
the  claflic  and  infpired  poets;  and  their  remarkable  coincidence  is 
pointed  out  in  the  notes;  alfo  the  fuperior  beauty  of  the  latter. 

The  following  is  Mr.  Dryden's  tranflation  of  the  moft  celebrated 
lines  in  the  paftoral  of  Virgil  alluded  to,  except  that  the  words  in 
Italics  are  Jnferted  to  render  it  more  literal. 

"   The  virgin  now  returns^   Saturnian  times 
Roll  round  again.      ....... 

The  bafe,  degenerate  iron  offspring  ends, 
A  golden  progeny  from  heaven  defcends. 


Thou  ev'ty  banifh'd  virtue  (halt  reftore, 

And  crimes  (hall  terrify  the  world  no  more. 

The  jarring  nations  he  in  peace  mail  bind, 

And  with  paternal  virtues  rule  mankind. 

Unbidden  earth  fhall  wreathing  ivy  bring, 

And  fragrant  herbs  (the  promifes  of  fpring) 

As  her  rirft  off'rings  to  her  infant  king. 

The  goats  with  ftrutting  dugs  fhall  homeward  fpeed, 

And  lowing  herds  fecure  with  lions  feed. 

His  cradle  fhall  with  rifing  flowers  be  crown'd  ; 

The  ferpent's  brood  fhall  die  ;  the  facred  ground 

Shall  weeds  and  pois'nous  plants  refufe  to  bear. 


1 


Unlabour'd  harvefts  fhall  the  fields  adorn, 
And  clufler'd  grapes  fhall  blufh  on  ev'ry  thorn  ; 
The  knotted  oaks  fhall  fhow'rs  of  honey  weep." 

0,   Son  of  mighty  Jove  !  from  hcav'n  appear  ; 

Come  to  thine  honours — lo,  the  time  draws  near  ! 

The  barren  hills  proclaim  the  Deity  ; 

.//  God!  a  God!  the  vocal  rocks  reply. 

Not  only  Virgil,  but  Tacitus  and  Suetonius  both  fay,  an  opinion 
univerfally  prevailed  all  over  the  eaft,  that  about  this  time  one  out 
of  Judea  fhould  obtain  the  empire  of  the  world.  This  opinion  is 
fuppofed  to  have  originated  from  the  Sybillinc  books;  but  whether 
it  came  from  them,  from  Balaam's  famous  predictions,  or  from  the 
facred  prophets  of  the  Jews,  is  of  no  immediate  confequence,  as 
the  fad  itfelf  is  indifputable,  [  G.  E.] 


268           HISTORY    OF    REDEMPTION. 

vhat  ceremonial  law  became  -impracticable  even  by  the 
Jews  themfelves,  for  the  ceremonial  law  was  adapted  to 
the  ftate  of  a  people  dwelling  together  in  the  fame  land, 
where  was  the  city  that  God  had  chofen  ;  where  was  the 
temple,  the  only  place  where  they  might  offer  facrifices ; 
where  it  was  lawful  for  their  priefts  and  Levites  to  offi 
ciate  ;  where  they  were  to  bring  their  firft  fruits,  and 
where  their  cities  of  refuge  were,  and  the  like.  But  the 
Jews,  by  this  difperfion,  lived,  many  of  them,  in  other 
lands,  more  than  a  thoufand  miles  diftant,  when  Chrift 
can:e  ;  which  made  the  obfervation  of  their  laws  of  fa 
crifices,  and  the  like,  impracticable.  And  though  their 
forefathers  might  be  to  blame  in  not  going  up  to  the  land 
of  Judea  when  they  were  permitted  by  Cyrus,  yet  the 
cafe  was  now,  as  to  many  of  them  at  leaft,  become  im 
practicable  ;  which  ihowed  the  neceffity  of  introducing  a 
new  difpenfation,  that  fhould  be  fitted,  not  only  to  one 
particular  land,  but  to  the  general  circumftances  and  ufe 
of  all  nations. 

Again,  another  way  that  this  difperfion  of  the  Jews, 
prepared  the  way  for  the  fetting  \ip  of  the  kingdom  of 
Chrift  in  the  world,  was,  that  it  contributed  to  the  mak 
ing  the  facts  concerning  Jefus  Chrift  publicly  known 
through  the  world.  For,  as  I  obferved  before,  the  Jews 
that  lived  in  other  countries  ufed  frequently  to  go  up  to 
Jerufalem  at  their  three  great  feafts,  which  were  from 
year  to  year ;  and  fo,  by  this  means,  they  could  not  but 
become  acquainted  with  the  news  of  the  wonderful  things 
that  Chrift  did  in  that  land.  We  find  that  they  were 
prefent  at,  and  took  great  notice  of,  that  great  miracle 
of  raifing  Lazarus,  which  excited  the  curiofity  of  thnfc 
foreign  Jews  that  came  up  to  the  feaft  of  the  paflbver  to 
fee  jefus:  [John  xii.  20,  21.]  Thefe  Greeks  were  fo 
reign  Jews  and  profelytes,  as  is  evident  by  their  coming 
to  worihip  at  the  feaft  of  the  paiTover.  The  Jews  that 
lived  abroad  among  the  Greeks,  and  fpoke  their  language, 
were  called  Greeks,  or  Hellenifts :  fo  they  are  called  Gre 
cians.  [Aclsvi.  i.]  Thefe  Grecians  here  fpoken  of 

were 


FROM  THE  CAPTIVITY  TO  CHRIST.         269 

were  not  Gentile  Chriftians ;  for  this  was  before  the  cal 
ling  of  the  Gentiles,    (c) 

By  the  fame  means,  the  Jews  that  came  up  from  other 
countries  became  acquainted  with  Chrift's  crucifixion. 
Thus  the  difciples,  going  to  Emmaus,  fay  to  Chrift,  when 
they  did  not  know  him,  [Luke  xxiv.  18.]  '  Art  thou  only 

*  a  Granger  in  Jerufalem,  and  haft  not  known  the  things 

*  which  have  come  to  pafs  there  in  thefe  days  ?'     Plainly 
intimating,  that  the   things  concerning  Jefus  were  fo  pub 
licly  known  to  all  men,  that  it  was  wonderful  to  find  any 
man  unacquainted  with  them.     And  fo  afterwards  they  be 
came  acquainted  with  the  news  of  his  refurreclion  ;  and 
when  they  went  home  again  into  their  own  countries,  they 
carried  the  news  with  them,  and  fo  made  thefe  facls  public 
through  the   world,  as  they  had  made  the  prophecies  of 
them  public  before. 

After  this,  thofe  foreign  Jews  that  came  to  Jerufalem, 
took  great  notice  of  the  pouring  out  of  the  Spirit  of  Pente- 
coft,  and  the  wonderful  effects  of  it ;  and  many  of  them 
were  converted  by  it,  viz.  Parthians,  Medes,  Elamites, 
and  the  dwellers  in  Mefapotamia,  and  in  Egypt,  and  the 
parts  of  Libya  about  Cyrene,  and  the  ftrangers  of  Rome, 
Jews  and  profelytes,  Cretes  and  Arabians.  And  fo  they 
did  not  only  carry  back  the  news  of  the  fails  of  Chrif- 
tianity,  but  Christianity  itfelf,  into  their  own  countries 
with  them  ;  which  contributed  much  to  the  fpreading  of  it 
through  the  world. 

Again,  another  way  that  the  difperfion  of  the  Jews 
contributed  to  the  fetting  up  of  the  gofpel  kingdom  in 
the  world  was,  that  it  opened  a  door  for  the  introduction 
of  the  apoftles  in  all  places  where  they  came  to  preach 
the  gofpel.  For  almoft  in  all  places  where  they  came  to 
preach  the  gofpel,  they  found  fynagogues  of  the  Jews, 
•where  the  holy  fcriptures  were  wont  to  be  read,  and  the 

true 

(c)  GRECIANS — foreign  Jews. 3  "  This,  for  reafons  which 
may  be  feen  at  large  in  l)r.  Benfoni,  Hiftory,  appears  to  me  far 
the  moft  probable  opinion  ....  as  well  as  that  which  is  generally 
allowed  by  all  the  belt  commentators."  [DoDDRiDGE,  Fam. 
E.\pof.  in  A6ts  vi.  i.J 


27<3        HISTORY   OF    REDEMPTION. 

true  God  worshipped  ;  which  was  a  great  advantage  to 
the  apoflles  in  fpreading  the  gofpel.  For  their  way  was, 
into  whatever  city  they  came,  fir  ft  to  go  into  the  fyna- 
gogue  of  the  Jews,  (they  being  people  of  the  fame  na 
tion,)  and  there  to  preach  the  gofpel  unto  them.  And 
hereby  their  coming,  and  their  new  doclrine,  was  taken 
notice  of  by  their  Gentile  neighbours,  whofe  curiofuy 
excited  them  to  hear  what  they  had  to  fay  ;  which  be 
came  a  fair  occafion  to  the  apoflles  to  preacli  the  gofpel 
to  them.  It  appears  that  it  was  thus,  by  the  account  we 
have  iu  the  Acts  of  the  Apoftles.  And  thele  Gentiles  hav 
ing  been  before,  many  of  them,  prepared  in  fome  mea- 
fure,  by  the  knowledge  they  had  of  the  Jews  religion, 
and  of  their  worfhip  of  one  God,  and  of  their  prophe 
cies,  and  expectation  of  a  Meffiah  ;  which  knowledge  they 
derived  from  the  Jews,  who  had  long  been  their  neigh 
bours  ;  this  opened  the  door  for  the  gofpel  to  have  accefs 
to  them.  And  the  work  of  the  apoflles  with  them  was 
doubtlefs  much  eafier  than  if  they  never  had  any  expec 
tation  of  fuch  a  perfon  as  the  apoflles  preached,  or  heard 
about  the  worfhip  of  one  only  true  God.  So  many  ways 
xlid  the  Babylonifh  captivity  greatly  prepare  the  way  for 
Chrifl's  coming. 

1.  The  next  particular  that  I  would  take  notice  of  is, 
the  addition  made  to  the  canon  of  fcripture  in  the  time  of 
the  captivity,  in  thofe  two  remarkable  portions  of  fcrip 
ture,  the  prophecies  of  Ezekiel  and  Daniel.  Chrift  ap 
peared  to  each  of  thefe  prophets  in  the  form  of  that  na 
ture  which  he  was  afterwards  to  take  upon  him.  The 
prophet  Ezekiel  gives  an  account  of  his  thus  appearing  to 
him  repeatedly,  [chap.  i.  26]  '  And  above  the  firmament 
'•  that  was  over  their  heads,  was  the  likenefs  of  a  throne, 
'  as  the  appearance  of  a  fapphire  flonc,  and  upon  the 

*  likenefs  of  the   throne  was  the  likencis  as   the   appear- 

*  ance  of  a   man   above   upon  it;'   [alfo  chap.  via.  i,  2.] 
So   Chrift   appeared  to   the  prophet  Daniel  :   [chap.   viii. 
15,  16.]   '  There  flood  before  me  as  the  appearance  of  a 
'  man.     And  I  heard  a  man's  voice  between  the  banks  cf 
'  Ulai,  which  called,  and  faid,   Gabriel,   make  this  man 

'  tq 


FROM  THE  CAPTIVITY  TO  CHRIST.         271 

k  to  underftand  the  vifion.'  There  are  feveral  things  that 
make  it  evident,  that  this  "was  Chrift,  which  I  cannot 
now  mention  particularly.*  So  Chrift  appeared  again  as 
a  man  to  this  prophet,  [chap.  x.  5,  6.]  '  Then  I  lift  up 
<  mine  eyes  and  looked,  and  behold  a  certain  man  clothed 
'  in  linen,  whole  loins  were  girded  with  rine  gold  of 
':Uphaz:  his  body  alfo  was  like  the  beryl,  and  his  face 
'  as  the  appearance  of  lightning,  and  his  eyes  as  lamps  of 

*  fire  ;  and  his  arms   and   his  feet  like  in  colour  to  po- 
4  lilhed  brafs,   and  the  voice  of  his  words  like  the  voice 
'  of  a  multitude.'     Comparing   this  vilion   with   that   of 
the  apoftle  John,   [Rev.  i.  13.]    makes  it  manifeft  that  it 
was  Chrift.    And  the  prophet  Daniel,  in  the  hiftorical  part 
of  his  book,  gives  an  account  of  a  very  remarkable  appear 
ance  of  Chrift  in   Nebuchadnezzar's   furnace,  with   Sha- 
drach,    Melhach,   and  Abednego,   [chap.  iii.  25.]   '   Lo  I 

*  fee  four  men  loofe,— and  the  form  of  the  fourth  is  like 

*  the  Son  of  God.' 

Chrift  did  not  only  here  appear  in  the  form  of  the  human 
nature,  but  he  appeared  in  a  furnace,  faving  thole  perfons 
who  believed  on  him  from  that  furnace  ;  by  which  is  re- 
prefented  to  us,  how  Chrift,  by  coining  himfelf  into  the 
furnace  of  God's  wrath,  faves  thofe  that  believe  in  him 
therefrom,  and  the  wrath  of  Gocl  never  reaches  or  touches 
them,  fo  much  as  to  fmge  the  hair  of  their  head. 

Thefe  two  prophets,  in  many  refpec~h,  were  more  par 
ticular  concerning  the  coming  of  Chrift,  and  his  glorious 
gofpel  kingdom,  than  any  of  the  prophets  had  been  be 
fore.  They  both  of  them  mention  thofe  three  great  re 
volutions  of  the  world  that  fhould  be  before  he  came. 
Ezekiel  is  particular  in  feveral  places  concerning  the  com 
ing  of  Chrift.  The  prophet  Daniel  is  more  fo  in  fore 
telling  the  time  of  the  coming  of  Chrift  than  any  pro 
phet  had  been  before,  in  the  ixth  chapter  of  his  pro 
phecy  ;  who  foretold,  that  it  mould  be  feventy  weeks,  z.  e , 
feventy  weeks  of  years,  or  feventy  times  feven,  that  is,  four 
hundred  and  ninety  years,  from  the  decree  to  rebuild  and 

reftore 

*  See  Note  (A)  p.  199. 


272        HISTORY    OF    REDEMPTION. 

reftore  the  ftate  of  the  Jews,  till  the  Mcffiah  fliould  be 
crucified  ;  which  muft  be  reckoned  from  the  commiflicm 
jnven  to  Ezra  by  Artaxerxes,  [Ezravii.]  whereby  the  very 
time  of  Chrift's  crucifixion  was  pointed  out,  which  never 
had  been  before,  (n) 

The  prophet  Ezekiel  is  very  particular  in  the  myftical 
defcription  of  the  gofpel  church,  in  his  account  of  his  vi- 
fion  of  the  temple  and  city,  in  the  Litter  part  of  his  pro 
phecy.  The  prophet  Daniel  points  out  the  order  of  par 
ticular  events  that  ihould  come  to  pafs  relating  to  the 
Chriftian  church  after  Chrift  was  c^me,  as  the  rife  of  an- 
tichrift,  and  the  continuance  of  his  reign,  and  his  fall, 

and 

( D )  Daniel' s  SEVENTY  WEEKS  reck cnedfrom  the  commifjion  given 
to  EZRA  by  ARTAXERXES.]  So  Dean  Prideaux,  Dr.  J.  Owen, 
and  others,  in  this  manner  : 

The  decree  given  in  the  year  457  before  the  Chriftian  sera,  from 
thence  to  the  year  Anno  Dom.  33,  when  Chrill  was  crucified, 
was  490  years.  Now  the  text  fays,  *  feventy  weeks  (/'.  e.  of 
years)  are  determined  upon  thy  people,  and  upon  thy  holy  city, 
to  finifh  the  tranfgrefiion,  and  to  make  an  end  of  fins,  and  to 
make  reconciliation  for  iniquity,  and  to  bring  in  everlafting 
righteoufnefs,  and  to  feal  up,  (/.  e.  complete  and  confirm)  the 
vifion  and  prophecy :' — all  which  vvere  accomplished  in  the 
death  of  Chrift — '  and  to  anoint  the  moft  holy.'  We  have  ob- 
ferved  in  a  preceding  note,  that  the  moft  Holy  (Holy  of  Holies  in 
the  Heb. )  was  typical  of  Chrift  in  his  ftate  of  exaltation  ;  the 
term  here  ufed  may  perhaps  be  in  allufion  to  this  event,  in  con- 
neftion  with  his  death  ;  by  anointing  the  moft  Holy,  may  be  in 
tended  his  execution  of  his  prieftly  office,  in  offering  himfelfupon 
the  crofs,  and  afterwards  entering  into  the  immediate  prefence  of 
God,  as  the  high  prieft  into  the  moft  holy  place  on  the  great  day 
of  atonement. 

*  Know  therefore  and  undet  ftand,  that  from  the  going  forth  of 
4  the  commandment  to  reflore  and  build  Jerufalem,  unto  Meffiah, 

*  the  Prince,  (hall  be  feven  weeks  and  threefcore  and  two  weeks,' 
1.  e.   fixty-nine  weeks,  or  483    years    (for  fo   the   words   fhould 
be   pointed   and    diftributed)    and  thefe  bring   us    to    the    time 

of  Jefus  Chrift,  and  very  near  his  baptifm. *  And  the  ftreet 

'  (hall  be   built  again,  and  the  wall ;'  /'.  e.  the  Jewifh  ftate,  ci 
vil   and  eccleiiaftic,  eftabliflied,  as    well   as    Jerufalem    itfelf  re 
built,  « in  troublefome  times.'     This  fills  the  firft  week,  or  forty- 
nine   years.     '  And  (then)  after  (/.  e.  in  the  week  after)  three 
fcore  and  two  weeks,'  from  the  firft  feven,  '  (hall  Meffiah  be  cut 

*  off,'  by  death,  '  but  not  for  hi'mfelf.     And  the  people  of  that 

*  prince 


FROM  THE  CAPTIVITY  TO  CHRIST.         275 

and  the  glory  that  ihould  follow.— Thus  does  gofpel  light 
iiill  increafe,  the  nearer  we  come  to  the  time  of  ChriiVs 
birth. 

3.  The  next  particular  I  would  mention  is,  the  deilruc- 
tion  of  Babylon,  and  the  overthrow  of  the  Chaldean  em 
pire  by  Cyrus.  The  deftru£tion  of  Babylon  was  in  that 
night  in  which  Belfhazzar  the  king,  and  the  city  in  general, 
was  drowned  in  a  drunken  feftival  which  they  kept  to  their 
gods,  when  Daniel  was  called  to  read  the  hand  writing  on 
the  wall,  [Dan.  v.  30.]  and  it  was  brought  abdut  in  fuch 
a  manner,  as  wonderfully  to  fhow  the  hand  of  God,  and 
remarkably  to  fulfil  his  word  by  his  prophets,  which  I  can 
not  now  {land  particularly  to  relate.  (E)  Now  that  great 

city, 

;.-;'  J 

'  prince  fhall  come,'  namely,  Titus,  *  and  (hall  deftroy  tlie  city  and 

*  the  fandluary,  and  the  end  thereof  fhall  be  with  a  flood  ;  and 

*  unto  the  end  of  the  war,  defolations  are  determined.'    This  refers 
to  the  deftrudlion  of  Jerufalem,  of  which  in  its  proper  place. 

*  And  he  (Mefliah)  (hall  confirm  the  covenant  with  many  for 

*  (or  in)  one  week,  and  in  the  midft  (or  in  the  courfe)  of  the 

*  week,'  namely,  the  feventieth  and  laft,  '  he  fhall  caufe  the  fa- 
'  crifice  to  ceaie,'  by  the  greater  facrifice  and  richer  oblation  of 
himfelf.     [See  Prideaux's  Connect.  Part  I.  Book  5.    Dr.  Given  on 
the  Hebrews,  vol.  i.  Exer.  14,  15.  and  Mr.  R.  Winter's  Sermons 
en  Daniel's  feventy  weeks.] 

(E)  The  deJlruSion  of  Babylon  FORETOLD.]  Mr.  ROLLIN  has 
tollefted  and  arranged  the  feveral  prophecies  which  referred  to  this 
period,  and  fhewn  how  exactly  they  were  accompliflied.  We  (hall 
abridge  his  obiervations,  and  refer  to  the  texts  with  which  they  are 
fupported. 

i.  God  predicted  the  Jewifh  captivity  at  Babylon,  and  the  time 
of  its  continuance  to  be  feventy  years.  Jer.  xxv.  1 1. 

2»  The  caufes  of  God's  wrath  againft  Babylon  were,  her  pride — 
cruelty  to  the  Jews — and  facrilegious  impiety.  Ifa.  xlvii.  6 —  1 1 . 

3.  The  decree  pronounced.     The  calamities  that  were  to   fall 
upon  her,  utter  and  irreparable   deftruclion.      Pf.  cxxxvii.   8,  9. 
Ifa.  xiii.  xiv.     Jer.  ii. 

4.  Cyrus  called  to  deftroy  Babylon,  and  to  deliver  the  Jews. 
Ifa.  xlv.  i — 4. 

5.  God  gives  fignal  to  the  commanders  and  to  the  troops  to 
inarch  againft  Babylon.     Ifa.  xiii.  2 — 5.    xxi.  2. 

6.  Particular  circumftances  relative  to  the  fiege  and  taking  of 
Babylon.     The  army  to  confift  of  Medes  and  Perfians.      Ifa.  xxi. 
2.    Jer.  li.  i  r. — The  city  to  be  attacked  fuddenly.    Ifa.  xlvii.  1 1. 
fer.  I.  24. — Euphrates  to  be  dried  up.     Jer.  1.  38,  39.    li.  36. — 

N  n  Babylon 


274        HISTORY    OF    REDEMPTION. 

city,  \vhich  had  long  been  an  enemy  to  the  city  of  God, 
viz.  Jerufalem,  was  deftroyed,  after  it  had  flood  from  the 
firft  building  of  Babel,  which  was  about  feventeen  hun 
dred  years.  If  the  check  that  was  put  to  the  building  this 
city  at  its  beginning,  whereby  they  were  prevented  from 
carrying  it  to  that  extent  and  magnificence  that  they  in 
tended  ;  I  fay,  if  this  promoted  the  work  of  redemption, 
as  I  have  before  fhown  it  did,  much  more  did  this  deftruc- 
tion  of  it. 

It  was  a  remarkable  Jnftance  of  God's  vengeance  on  the 
enemies  of  his  redeemed  church  ;  for  he  brought  this  de- 
ftruclion  on  Babylon  for  the  injuries  they  did  to  his  chil 
dren,  as  is  often  fet  forth  in  the  prophets.  It  alfo  promoted 
the  work  of  redemption,  as  thereby  God's  people,  that 
were  held  captive  by  them,  were  fet  at  liberty  to  return  to 
their  own  land  to  rebuild  Jerufalem  ;  and  therefore  Cyrus, 
who  did  it,  is  called  God's  fhepherd.  [Ifa.  xliv.  latter  end ; 
and  xlv.  i.]  And  thefe  are  over  and  above  rhofe  ways 
wherein  the  fetting  up  and  overthrowing  the  four  monar 
chies  of  th«  world  did  promote  the  work  of  redemption, 
which  have  been  before  obferved. 

4.  What  next  followed  this  was,  the  return  of  the 
Jews  into  their  own  land,  and  rebuilding  Jerufalem  and 
the  temple.  Cyrus,  as  foon  as  he  had  deftroyed  the 
Baby  Ion  im  empire,  and  erected  the  Perfian  on  its  ruins, 
made  a  decree  in  favour  of  the  Jews,  that  they  might 
return  to  their  own  land,  and  rebuild  their  city  and 

temple, 

Babylon  to  be  taken  in  the  midit  of  rioting  and  debauchery.  Jer. 
li.  39,  57. — The  king  feized  with  inftant  terror.  Ifa.  xxi.  3,  4. 
Comp.  Dan.  v.  6. — That  he  mould  return  to  his  debauchery.  Ifa. 
xx i.  5.  Comp.  Dan.  v.  10. — That  the  Babylonifh  troops,  which 
ihould  be  chiefly  foreigners,  fhould  be  fcattered  and  flee  home. 
Ifa.  xii.  4. — That  the  king  fhould  not  be  buried  with  his  ancef- 
tors.  Ifa.  xiv.  19,  20. — The  flaughter  of  his  children.  Ifa.  xiv. 

21,    22. 

Every  one  of  thefe  circumftances  was  literally  and  minutely  ful 
filled  ;  one  of  the  moil  remarkable  of  which  was,  that  Cyrus  con 
trived  to  render  the  Euphrates  fordable,  and  introduced  his  troops 
by  the  channel  of  it,  in  a  night  of  debauchery  and  riot,  when 
through  the  providence  of  God  the  guards  had  negleftcd  to  fhut 
the  gates.  [See  ROLUN'S  Ancient  Hill.  Bookiv.  art.  2.] 


FROM  THE  CAPTIVITY  TO  CHRIST.        275 

temple.  This  return  of  the  Jews  out  of  the  Babyloniflv 
captivity  is,  next  to  the  redemption  out  of  Egypt,  the 
rnoft  remarkable  of  all  the  Old  Teftament  redemptions, 
and  moft  infiPted  on  in  fcripture,  as  a  type  of  the  great 
redemption  of  Jefus  Chrift.  (F)  It  was  under  the  hand 
of  one  of  the  legal  anceftors  of  Chrift,  viz.  Zerubbabcl, 
the  fon  of  Shealtiel,  whofe  Babylonifh  name  was  Shefh- 
bazzar.  He  was  the  governor  of  the  Jews,  and  their 
leader  in  their  firft  return  out  of  captivity ;  and,  together 
with  Jofhua  the  fon  of  Jofedek  the  high  prieft,  had  the 
chief  hand  in  rebuilding  the  temple.  This  redemption 
was  brought  about  by  the  hand  of  Zerubbabel  and  Jofhua 
the  prieft,  as  the  redemption  out  of  Egypt  was  brought 
ubout  by  the  hand  of  Mofes  and  Aaron. 

The  return  out  of  the  captivity  was  a  remarkable  dif- 
penfation  of  Providence.  It  was  remarkable,  that  the 
heart  of  an  heathen  prince,  as  Cyrus  was,  fhould  be  fo 
inclined  to  favour  fuch  a  defign  as  he  did,  not  only  in 
giving  the  people  liberty  to  return,  and  rebuild  the  city 
and  temple,  but  in  giving  charge  that  they  fliould  be 
helped  with  iilver  and  gold,  and  with  goods,  and  with 
beads.  [Ezra  i.  4.]  And  afterwards  God  wonderfully 
inclined  the  heart  of  Darius  to  further  the  building  of  the 
houfe  of  God  with  his  own  tribute-money,  and  by  com 
manding  their  bitter  enemies,  the  Samaritans,  who  had 
been  driving  to  hinder  them,  to  furnifh  them  with  all 
that  they  needed  in  order  to  it,  and  to  fupply  them  day  by 
day  ;  making  a  decree,  that  whofoever  failed  of  it,  timber 
Ihould  be  pulled  down  out  of  his  houfe,  and  he  hanged 
thereon,  and  his  houfe  made  a  dunghill.  [Ezra  vith.] 
And  after  this  God  inclined  the  heart  of  Artaxerxes, 
another  king  of  Perlia,  to  promote  the  work  of  prelerving 
the  ftate  of  the  Jews,  by  his  ample  commiflion  to  Ezra, 

N  n  2  [Ezra 


(F)  The  return  from  Babylon  TYPICAL.]  "  The  return  of  the 
Jews  from  their  captivity  in  Babylon  was  only  a  fhadow  of  that 
deliverance,  which  the  Meffiah  was  to  bring  into  the  world :  and 
the  mighty  acts  which  God  wrought  in  the  lirft.  period,  were  only 
faint  images  of  what  he  would  operate  in  the  fecond."  [SAURIN'S 
Sermons,  vol.  i.  fer.  4.  Robinfon'sTranflat.] 


^6        HISTORY    OF    REDEMPTION. 

[Ezra  viith.]  helping  them  abundantly  with  filver  and 
gold  of  his  own  bounty,  and  offering  more,  as  fhould 
be  needful,  out  of  the  King's  treafure-houfe,  and  com 
manding  his  treafurers  beyond  the  river  Euphrates  to 
give  more,  as  lliouid  be  needed,  unto  an  hundred  talents 
of  lilver,  and  an  hundred  menfures  of  wheat,  and  an 
hundred  baths  of  wine,  and  an  hundred  baths  of  oil,  and 
fait,  without  prefciibing  how  much  ;  and  giving  leave  to 
eilablifh  magiftrates  in  the  land  ;  and  freeing  the  priefts  of 
toll,  tribute,  and  cuftom,  and  other  things,  which  rendered 
the  decree  and  commiffion  by  Artaxerxes  the  moft  full  and 
ample  in  the  Jews  favour  of  any  that,  at  any  time,  had 
been  given  for  the  reftoring  of  Jerufalem  :  and  therefore 
in  Daniel's  prophecy,  this  is  called  the  decree  for  the  re- 
Itoring  and  building  Jerufalem  ;  and  hence  the  feventy 
weeks  are  dated. 

And  after  this,  another  favourable  commiffion  was  granted 
by  the  king  of  Perfia  to  Nehemiah.  [Nehem.  ii.]  It  was 
remarkable,  that  the  hearts  of  heathen  princes  fhould  be  fo 
inclined.  It  was  the  effect  of  his  power,  who  hath  the 
hearts  of  Kings  in  his  hands,  and  turneth  them  whither- 
focver  he  will  ;  and  it  was  a  remarkable  inftance  of  his 
favour  to  his  people. 

Another  remarkable  circumfrance  of  this  reftitution  of 
the  itate  of  the  Jews  to  their  own  land  was,  "that  it  was 
accomplished  againft  fo  much  oppofition  of  their  bitter 
indefatigable  enemies  the  Samaritans,  who,  for  a  long  time 
together,  with  all  the  malice  and  craft  they  could  exerciie, 
oppofed  the  Jews  in  this  affair,  and  fought  their  deftruc- 
tion  ;  one  while  by  Bifhlam,  Mithridath,  Tabeel,  Rahum, 
and  Shimihai,  [Ezra  iv.]  and  then  by  Tatnai,  Shethar- 
boznai,  and  their  companions,  [chap.  v.J  and  afterwards 
by  Sanballat  and  Tobiah,  as  we  read  in  the  book  of  Ne 
hemiah. 

We  have  fhewed  before  how  the  fettlement  of  the 
people  in  the  land  in  Jofhua's  time  promoted  the  work 
of  redemption.  On  die  fame  account  does  their  reib"- 
tution  belong  to  the  fame  work.  The  re-fettlement  of 
the  Jews  in  the  land  of  Canaan  belongs  to  this  work,  as 

it 


FROM  THE  CAPTIVITY  TO  CHRIST.         277 

it  was  a  neceffary  means  of  preferring  the  Jevvifh  church 
and  difpenfation  in  being,  till  Chrift  mould  come.  If 
it  had  not  been  for  this  reftoration  of  the  Jewifli  church, 
temple,  and  worship,  the  people  had  remained  without 
any  temple,  and  land  of  their  own,  that  fhould  be  as  it 
were  their  head-quarters,  a  place  ot  worfhip,  habitation, 
and  refort ;  the  whole  conftitution,  which  God  had  done 
fo  much  to  eftablifh,  would  have  been  in  danger  of  utterly 
failing,  long  before  that  fix  hundred  years  had  been  out, 
which  was  from  about  the  time  of  the  captivity  till  Chrift. 
And  fo  all  that  preparation  which  God  had  been  making 
for  the  coming  of  Chrift,  from  the  time  of  Abraham, 
would  have  been  in  vain.  Now  that  very  temple  was 
built  that  God  would  fill  with  glory  by  Chrift's  coming 
into  it,  as  the  prophets  Haggai  and  Zechariah  told  the 
Jews,  to  encourage  them  in  building  it. 

5.  The  next  particular  I  would  obferve,  is  the  addition 
made  to  the  canon  of  the  fcriptures  foon  after  the  captivity 
by  the  prophets  Haggai  and  Zechariah,  who  were  fent  to 
encourage  the  people  in  their  work  of  rebuilding  the  city 
and  temple  ;   and  the   main  argument  they  make  ufe  of  to 
that  end,  is  the  approach  of  the  time  of  the  coming  of 
Chrift.     Haggai  foretold,  that  Chrift  fhould  be  of  Zerub- 
babel's  legal  pofterity,  [chap.   ii.  23.]     This  feems  to  be 
one  of  the  laft  and  moft  particular  revelations  of  the  de- 
fcent  of  Chrift,  till  the  angel  Gabriel  was  fent  to  reveal  it 
to  his  mother  Mary.    (G) 

6.  The  next  thing   I   would  take    notice   of,  was   the 
pouring  out  of  the   Spirit  of  God  that  accompanied  the 
miniftry  of  Ezra  the  prieft  after  the  captivity.     Prefently 
after  Ezra  came  up  from  Babylon,  with  the  ample  com- 
miffion  which  Artaxerxes  gave  him,  whence  Daniel's  fe- 
veuty  weeks  began,  he   fet  himfelf  to    reform  the  vices 
and  corruptions  he  found  among  the   Jews  ;   and  his  great 

fucccfs 

(G)  tlA.GGA.\prophefied  of  Chrift.]  "  Non  dubium  eft  Chrif- 
tum  hie  defignari,  quia  hoc  nunquam  impletum  fuit  in  perfona 
Zorobabei."  /'.  e.  There  is  no  doubt  but  Chrift  is  here  intended, 
becaufe  the  promife  never  was  fulfilled  in  Zorobabei  perfonaljy* 
[CALVINUS.  Po!i  Syn.  Crit.  in  loc.] 


273        HISTORY   OF    REDEMPTION. 

fuccefs  in  it  we  have  an  account  of  in  the  xth  chapter  of 
Ezra  ;  fo  that  there  appeared  a  very  general  and  great 
mourning  of  the  congregation  of  Ifrael  for  their  fins, 
which  was  accompanied  with  a  folemn  covenant  that  the 
people  entered  into  with  God,  and  followed  with  a  great 
and  general  reformation.  And  the  people  about  the  fame 
time,  with  great  zeal,  earneftnefs,  and  reverence,  gather 
ed  themielves  together  to  hear  the  word  of  God  read  by 
Ezra,  and  gave  diligent  attention,  w-hile  Ezra  and  the 
other  priefts  preached  to  them,  by  reading  and  expound 
ing  the  law,  and  were  greatly  affected  in  the  hearing  of 
i,t.  (H)  They  wept  when  they  heard  the  words  of  the 

law, 

(H)  EZRA  expounded  the  laiu.~\  "  We  have  a  fhoit,  but  beau 
tiful  defcription  of  the  manner  of  Ezra's  firft  preaching.  Upwards 
of  fifty  thoufand  people  aficmbled  in  a  ilreet,  or  large  fquare, 
near  the  Water-gate.  It  was  early  in  the  morning  of  a  fabbath 
day.  A  pulpit  of  wood,  in  the  fafhion  of  a  fmall  tower,  was  placed 
there  on  purpofe  for  the  preacher,  and  this  turret  was  fupported 
by  a  fcaffold,  or  temporary  gallery,  where,  in  a  wing  on  the  right 
hand  of  the  pulpit,  fat  fix  of  the  principal  preachers,  and  in  ano 
ther  on  the  left  feven.  Thirteen  other  principal,  teachers,  and 
many  Levites  were  prefent  alfo,  on  fcaffolcls  erefted  for  the  pur 
pofe,  alternately  to  officiate.  When  Ezra  afccnded  the  pulpit,  he 
produced  and  opened  the  book  of  the  law,  and  the  whole  congre 
gation  inltantly  rofe  up  from  their  feats,  and  ilood.  Then  he  of 
fered  up  prayer  and  praife  to  God,  the  people  bowing  their  heads, 
and  u  orfhipping  the  Lord  with  their  faces  to  the  ground  ;  and  at 
the  clofe  of  the  prayer,  with  uplifted  hands,  they  folemnly  pro 
nounced  Amen,  Amen.  Then,  all  (landing,  Ezra,  afiifted  at 
times  by  the  Levites,  read  the  law  di(t indily,  gave  the  fenfe,  and 
caufed  them  to  underltand  the  reading.  The  fermons  delivered 
fo  affecled  the  hearers,  that  they  wept  exceflively,  and  about  noon 
the  forrow  became  fo  exuberant  and  immeafuiable,  that  it  was 
thought  neceifary  by  the  governor,  the  preacher,  and  the  Levites 
to  reilrain  it.  They,  therefore,  reminded  the  congregation — that 
a  juft  grief  might  run  into  excefs — that  there  was  an  incongruity 
between  a  felUval  and  a  lamentation — and  that  on  this  fcilival, 
there  were  fingular  caufes  of  extraordinary  joy,  they  were  deli 
vered  ftom  captivity,  the  law  was  reltored,  and  they,  the  very 
pooreft  of  them,  had  been  made  by  the  preachers  to  underftand 
it.  Go  your  way,  faid  they,  eat  the  fat — drink  the  fweet — fend 
portions  unto  them,  for  whom  nothing  is  prepared.  Be  not  clif- 
couraged — religions  joy  is  a  people's  ftrength.  The  wife  and 
benevolent  fentirner.ts  of  thcfe  noble  fouls  \verc  imbibed  by  the 

whole 


FROM  THE  CAPTIVITY  TO  CHRIST.        279 

law,  and  fet  themfclves  to  obferve  the  law,  and  kept  the 
feaft  of  tabernacles,  as  the  fcripture  obferves,  after  fuch 
a  manner  as  it  had  not  been  kept  fince  the  days  of  Jofhua 
the  fon  of  Nun.  [Nehem.  viii.]  And  after  this,  having 
feparated  themfelves  from  all  ftrangers,  they  folemnly  ob- 
ferved  a  faft,  by  hearing  the  word  of  God,  conferring  their 
fins,  and  renewing  their  covenant  with  God  ;  and  mani- 
fefted  their  fincerity  in  that  tranfadtion,  by  actually  re 
forming  many  abufes  in  religion  and  morals.  [See  Nehem. 
ixth  and  following  chapters.] 

It  is  obfervable,  that  it  has  been  God's  manner,  in 
every  new  eftabli {lament  of  the  ftate  of  his  vifible  church, 
to  give  a  remarkable  out-pouring  of  his  Spirit.  So  it 
was  on  the  firft  eftablifhment  of  the  church  of  the  Jews 
at  their  coming  into  Canaan  under  Jofhua,  as  has  been 
obferved  ;  and  fo  it  was  now  in  this  fecond  fettlement 
of  the  church  in  the  fame  land  in  the  time  of  Ezra ; 
and  fo  it  was  on  the  firft  eftablifhment  of  the  Chriftian 
church  after  Chrift's  refurreftion  ;  God  wifely  and  gra- 
cioufiy  laying  the  foundation  of  thofe  eftablifhments  in 
a  work  of  his  Holy  Spirit,  for  the  lafting  benefit  of  the 
ftate  of  his  church,  thenceforward  continued  in  thofe 
eftablifhments.  And  this  pouring  out  of  the  Spirit  of 
God  was  a  final  cure  to  that  nation  of  that  particular 
fin,  which  juft  before  they  efpecially  run  into,  viz.  in 
termarrying  with  the  Gentiles  ;  for  however  inclined  to 
it  they  were  before,  they  ever  after  fhewed  an  averfion 
to  it. 

7.  Ezra  added  to  the  canon  of  fcriptures.  He  wrote 
the  book  of  Ezra  ;  and  he  is  fuppofed  to  have  written 
the  two  books  cf  Chronicles,  at  leaft  to  have  compiled 

them. 

whole  congregation,  and  fifty  thoufand  troubled  hearts  were  calm 
ed  in  an  intlant.  Home  they  returned  to  eat,  to  drink,  to  fend 
portions,  and  to  make  mirth,  becaufe  they  had  undedlood  the 
words  that  were  declared  unto  them.  Plato  was  alive  at  this  time, 
teaching  dull  philofophy  to  cold  acadernicks  :  but  what  was  he, 
and  what  was  Xenophon,  or  Demofthenes,  or  any  of  the  pagan 
orators,  in  companion  with  thefe  men  ?"  [ROBINSON'S  Effay  on 
Preaching,  prefixed  to  his  trauflation  of  Claude's  Effay,  vol..  i. 
page  xxii — xxiv.l 


28o        HISTORY   OF   REDEMPTIOM. 

them,  if  he  was  not  the  author  of  the  materials.  That 
thefc  books  were  written,  or  compiled  or  completed,  aftel 
the  captivity,  the  things  therein  contained  manifeft  ;  for 
the  genealogies  are  brought  down  below  the  captivity  ; 
[i  Chron.  iii.  17,  &c.]  We  have  there  an  account  of  the 
poflerity  of  Jehoiachin  for  feveral  fucceflive  generations. 
And  there  is  mention  in  thefe  books  of  this  captivity  into 
Babylon,  as  of  a  thing  part,  and  of  things  that  were  done 
on  the  return  of  the  Jews  after  the  captivity  ;  as  you  may 
fee  in  the  ixth  chapter.  The  chapter  is  rnoftly  filled  up 
with  an  account  of  things  that  came  to  pafs  after  the  cap 
tivity  into  Babylon,  as  you  may  fee  by  comparing  it  with 
what  is  laid  in  the  books  of  Ezra  and  Nehemiah.  And 
that  Ezra  was  the  perfou  that  compiled  thefe  books,  is 
probable  by  this,  becaufe  they  conclude  with  words  that 
we  know  are  the  words  of  Ezra's  hiftory.  The  two  laft 
verfes  of  2  Chron.  are  the  two  firft  verfes  of  the  book  of 
Ezra. 

8.  Ezra  is  fuppofed  to  have  collected  all  the  books  of 
which  the  holy  fcriptures  did  then  confift,  and  difpofed 
them  in  their  proper  order.  Ezra  is  often  fpoken  of  as  a 
noted  and  eminent  fcribe  of  the  law  of  God,  and  the  ca 
non  of  fcripture  in  his  time  was  manifcfily  under  his  fpe- 
cial  care ;  and  the  Jews,  from  the  tirll  accounts  we  have 
from  them,  have  always  held,  that  the  canon  of  fcripture, 
fo  much  of  it  as  was  then  extant,  was  collected,  and  or 
derly  difpofed  and  fettled  by  Ezra  ;  and  that  from  him 
they  have  delivered  it  down  in  the  order  in  which  he  dif 
pofed  it,  till  Chrift's  time ;  when  the  Chriftian  church 
received  it  from  them,  and  have  delivered  it  down  to  our 
times.  And  the  truth  of  this  is  allowed  as  undoubted  by 
divines  in  general,  (i) 

9.  The 


(i)  The  CANON  of  fcripture  compiled  by  Ezra.~\  "  It  is  gene 
rally  received,  that  after  the  return  of  the  Jews  from  their  capti 
vity  in  Babylon,  all  the  books  of  fcn'pture  having  been  revifed  by 
Ezra  (then  their  prieft  and  leader)  who  digefted  them  ....  were 
by  him  and  the  prophets  of  God  that  lived  with  him,  conligned 
and  delivered  over  to  all  pofterity."  [Bp.  COSIN'S  Scholailic. 
Kift.  of  the  Canon  of  Scripture.] 


FROM  THE  CAPTIVITY  TO  CHRIST.         281 

g.  The  work  of  redemption  was  carried  on  and  pro 
moted  in  this  period,  by  greatly  multiplying  the  copies  of 
the  law,  and  appointing  the  conftant  public  reading  of 
them  in  all  the  cities  of  Ifrael  in  their  fynagogues.  It 
is  evident,  that  before  the  captivity  there  were  but  few 
of  them.  There  was,  indeed,  the  original,  laid  up  be- 
fide  the  ark  ;  and  the  kings  were  required  to  write  out  a 
copy  of  it  for  their  own  ufe,  and  it  was  commanded  to 
be  read  to  the  whole  congregation  of  Ifrael  once  every 
feventh  year.  And  we  have  no  account  of  any  other 
ftated  public  reading  of  the  law  before  the  captivity  but 
this.  It  is  manifeft,  by  feveral  things  that  might  be  men 
tioned,  that  copies  of  the  law  were  then  exceedingly 
rare;  but  after  the  captivity,  the  conftant  reading  of  it 
was  fetup  in  every  fynagogue  throughout  thel  and.  Firft, 
they  began  with  reading  the  law,  and  then  they  proceed 
ed  to  eftablilh  the  conftant  reading  of  the  other  books 
of  the  Old  Teftament.  Leffons  were  read  out  of  the 
Old  Teftament,  both  from  the  law  and  the  other  parts 
of  the  fcripture  then  extant,  in  all  the  fynagogues  which 
were  fet  up  in  every  city  and  place  where  the  Jews  in. 
any  confiderable  number  dwelt.  Thus  we  find  it  was  in 
Chrift  and  the  apoftles'  time.  [Acts  xv.  21.]  '  Mofes  of 
'  old  time  hath  in  every  city  them  that  preach  him,  be- 
*  ing  read  in  the  fynagogues  every  fabbath  day.'  This 
cuftom  is  univerfally  fuppofed,  both  by  Jews  and  Chrif- 
tians,  to  be  begun  by  Ezra.  There  were,  doubtlefs,  pub 
lic  afTcmblies  before  the  captivity.  They  ufed  to  afiemble 
at  the  temple  at  their  great  feafls,  and  were  directed, 
when  they  were  at  a  lofs  about  any  thing  in  the  law,  to 
go  to  the  prieft  of  inftrudtion  ;  and  they  ufed  alfo  to  refort 
to  the  prophets  houfes  ;  and  we  read  of  fynagogues  in 
the  land  before,  [Pfalrn  Ixxiv.  8.]  but  it  is  not  fuppofed 
that  they  then  had  copies  of  the  law  for  conftant  public 
reading  and  expounding  through  the  land  as  afterwards. 
This  was  one  great  means  of  their  being  preferved  from 
idolatry,  (x) 

10.  The 

(K)   The  origin  of  SYNAGOGUES.]   "  We  read  of  fynagogues, 
indeed,  in  the  Pfalms  ;  but  Dean  Prideaux  was  of  opinion  that 

O  o  the 


2«2        HISTORY   OF   REDEMPTION. 

ID.  The  next  thing  I  would  mention,  is  God's  remark 
ably  preferring  the  church  and  nation  of  the  jews,  wheu 
they  were  in  imminent  danger  of  being  xiniverfally  de- 
ftroyed  by  Haman.  We  have  the  ftory  in  the  book  of 
Efthcr,  with  which  you  are  acquainted.  This  feries  of 
providences  was  very  wonderful  in  preventing  this  deftruc- 
ticn.  Efther  was  doubtlefs  born  for  this  end  to  be  the 
inftrument  of  this  remarkable  prefervation.  (L) 

II.  After  this  the  canon  of  fcripture  was  farther  en 
larged  in  the  books  of  Nehemiah  and  Either  ;  the  one 
by  Nehemiah  himielf ;  and  whether  the  other  was  written 
by  Nehemiah,  or  Mordecai,  or  Malachi,  is  not  of  im 
portance  for  us  to  know,  fo  long  as  it  is  one  of  thole 
books  that  were  always  admitted  and  received  as  a  part 
of  their  canon  by  the  Jews,  and  was  among  thofe  that 
the  Jews  called  their  fcriptures  in  Chrift's  time,  and  fuch 
as  was  approved  by  him.  For  Chrift  does  often,  in  his 
fpeeches  to  the  Jews,  manifeftly  approve  and  confirm 
thole  books,  which  amongft  them  went  by  the  name  of 
ihefcriptures,  as  might  eaiily  be  fliown,  if  there  were  time 
for  it.  (M) 

12.  After 


the  word  [Htflft}  which  lignifies  any  afTemblies,  there  intends  ra 
ther  \\ieprofeuchtf,  open  courts  where  the  people  met  to  pray,  each 
for  himfelf,  than  proper  fynagogues. 

"  The  fervice  of  the  fynagogues  confided  of  prayers,  reading, 
and  expounding  or  preaching,  and  it  is  thought  that  their  whole 
fervice  was  conducted  in  a  manner  limilar  to  that  of  our  parifh 
churches. — And  this  inflitution  feems  to  be  preferred  among 
them,  with  little  variation,  to  the  prefent  day."  [See  Prideaux's 
Conneft.  part  i.  book  6.] 

(L)  The  fe!ws  delivered  from  HAMAN'J  cruelty.^  "  There  is 
hardly  any  hiitory  of  the  Old  Tedament,  (except  the  life  of  Jo- 
feph)  that  more  difplays  the  myileries  of  divine  Providence,  than 
the  book  of  Efther;  particularly,  we  may  obferve  the  extremity 
to  which  God  fuffered  his  people  to  be  driven  ;  and  the  wonder 
ful  manner  in  which  he  delivered  them  by  bringing  all  the  cruel 
ties  of  wicked  Haman  on  his  own  head.  The  Jews  efteemed  this 
book  in  value  next  to  the  Pentateuch,  and  in  memory  of  the  fal- 
vation  herein  recorded,  keep  the  feaftof  Purim  to  this  day."  [Sec 
Steir&bcufe's  Hift.  of  the  Bible,  book  vii.  chap.  2.] 

(M)  CHRIST  confirmed  the  Old  Tejlament.~\  l  Search  the  fcrip- 
*  tures,' — i.  e.  of  the  Old  Teftament,  for  no  part  of  the  New 

was 


FROM  THE  CAPTIVITY  TO  CHRIST.        283 

12.  After  this  the  canon  of  the  Old  Teflament  was 
compleated  and  fealed  by  Malachi.  The  manner  of  con 
cluding  this  prophecy  feems  to  imply,  that  they  were 
to  expe6l  no  more  prophecies,  nor  any  more  written  re 
velations  from  God,  till  Chrift  mould  come.  For  in  the 
Jaft  chapter  he  prophefies  of  ChrilVs  coming  ;  [ver.  2,  3.] 

*  But   unto  you   that   fear   my   name,    mall  the    Sun    of 

*  righteoufnefs  arife  with  healing  in  his   wings ;   and   ye 

*  ihall  go  forth  and  grow  up  as  calves  of  the  flail.     And 
<  he  mall  tread  down  the   wicked  ;  for  they   mail  be  as 
«  afhes   under  the  foles  of  your  feet,  in  the  day   that  I 
«  mall  do  this,  faith  the   Lord  of  hofls.'     Then  we  read 
in  ver.  4.   '   Remember  ye  the   law  of  Mofes  my  fervant 

*  which  I  commanded  unto  him  in   Horeb  for  all  Ifrael, 

*  with  the  ftatutes   and  judgments,'  /'.  e.  Remember   and 
improve   what  ye  have  ;   keep  clofe  to   that   written   rule 
you  have,  as  expecting   no   more  additions  to   it,  till  the 
Old  Teflament  is  over,  and  the  Sun  of  righteoufnefs  mail 
at  length  arife. 

13.  Soon  after  this,  the  fpirit  of  prophecy  ceafed 
among  that  people  till  the  time  of  the  New  Teflament. 
Thus  the  Old  Teflament  lights,  the  ftars  of  the  long 
night,  began  a  pace  to  hide  their  heads,  the  time  of  the 
Sun  of  righteoufnefs  now  drawing  nigh.  We  before 
obferved,  how  the  Kings  of  the  houfe  of  David  ceafed 
before  the  true  king  and  head  of  the  church  came  ;  and 
how  the  cloud  of  glory  withdrew,  before  Chrift,  the 
brightnefs  of  the  Father's  glory,  appeared  ;  and  fo  as  to 
teveral  other  things.  And  now  at  laft  the  fpirit  of  pro 
phecy  ceafed.  The  time  of  the  great  Prophet  of  God 
was  now  fo  nigh,  it  was  time  for  their  typical  prophets 
to  be  filent. 

WE  have  now  gone  through  with  the  time  that  we 
have  any  hiflorical  account  of  in  the  writings  of  the  Old 

O  o  2  Tefta- 


was  written  till  feme  time  after  our  Lord's  death, — *  for  in  them 
'  ye  think  ye  have  eternal  life,  and  they  are  they  that  tellify  of 
(  me.'  [John  v.  39.  fee  alfo  ver.  46,  and  Luka  xvi.  29.] 


284        HISTORY    OF    REDEMPTION. 

Teflainent,  and  the  laft  thing  that  was  mentioned,  by 
which  the  work  of  redemption  was  promoted,  was  the 
ceafing  of  the  fpirit  of  prophecy. 

I  now  proceed  to  fhow  how  the  work  cf  redemption 
was  carried  on  through  the  remaining  times  that  were 
before  Chrift  :  in  which  we  have  not  that  thread  of  fcrip- 
ture  hiftory  to  guide  us  which  we  have  had  hitherto  ; 
but  we  have  thefe  three  things  to  direct  us,  viz.  the  pro 
phecies  of  the  Old  Teftament,  human  hiftories  of  thofe 
times,  and  fome  occafional  mention  made  of  things  which 
then  happened,  in  the  books  of  the  New  Teftament. 
Therefore, 

14.  The  next  particular  that  I  fhall  mention  under  this 
period,  is  the  deftruction  of  the  Perfian  empire,  and  fetting 
up  of  the  Grecian  empire  by  Alexander.  This  came  to 
pafs  about  llxty  or  feventy  years  after  the  times  wherein 
the  prophet  Malachi  is  fuppofed  to  have  prophefied,  and 
about  three  hundred  and  thirty  years  before  Chrift.  This 
was  the  third  overturning  of  the  world  that  came  to  pafs 
in  this  period,  and  was  greater  and  more  remarkable  than 
either  of  the  foregoing.  It  was  very  remarkable  on  ac 
count  of  the  fuddennefs  of  that  conqueft  of  the  world 
which  Alexander  made,  and  the  greatnefs  of  the  empire 
which  he  fet  up,  which  much  exceeded  all  the  foregoing 
in  its  extent. 

This  event  is  much  fpokcn  of  in  the  prophecies  of 
Daniel.  This  empire  is  represented  by  the  third  king 
dom  of  brafs  in  Daniel's  interpretation  of  Nebuchad 
nezzar's  dream,  [Dan.  ii.]  and  in  Daniel's  vifion  of  the 
four  beafts  is  intended  by  the  third  bcaft  that  was  like 
a  leopard,  that  had  on  his  back  four  wings  of  a  fowl, 
to  reprefent  the  fwiftnefs  of  its  conqueft,  [chap,  vii.]  and 
is  more  particularly  reprefented  by  the  he-goat,  [chap, 
viii.]  '  that  came  from  the  well  on  the  face  of  the  whole 
*  earth,  and  touched  not  the  ground,'  to  reprefent  how 
fwiftly  Alexander  over-ran  the  world.  The  angel  himfelf 
docs  exprefsly  interpret  this  he-goat  to  iignify  the  king  of 
Grecia,  [ver.  21.]  '  The  rough  goat  is  the  king  of  Grecia  ; 

and 


FROM  THE  CAPTIVITY  TO  CHRIST.         285 

'  and  the  great  horn  that  is  between  his  eyes  is  the  firfl 

*  king,'  i.e.  Alexander  himfelf.   (N) 

After 

(N)  The  -v't/lon  of  the  GOAT  and  of  the  LEOPARD.]  "  A  goat  is 
very  properly  made  the  type  of  the  Grecian  or  Macedonian  empire, 
becaufe  .  .  .  Caranus,  their  firfl  king,  going  with  a  great  multitude 
of  Greeks  to  feek  new  habitations  in  Macedonia,  was  commanded 
by  the  oracle  to  take  the  goats  for  his  guides  to  empire:  and  after 
wards  feeing  a  herd  of  goats  flying  from  a  violent  ftorm,  he  fol 
lowed  them  to  Edefla,  and  there  fixed  his  feat  of  empire,  made  the 
goats  his  enfigns  or  ftandards,  and  called  the  cityEgeas  or  the  goat's 
town,  and  the  people  Egeadae  or  the  goat's  people.  And  to  this 
may  be  added  that  the  city  Egeas  or  Ega»  was  the  ufual  burying- 
place  of  the  Macedonian  kings*  It  is  alfo  very  remarkable,  that 
Alexander's  fon  by  Roxana  was  named  Alexander-/Egus,  or  the  fon 
of  the  goat;  and  foine  of  Alexander's  fucceffors  are  reprefented  in 
their  coins  with  goat's  horns.  This  '  he-goat  came  from  the  weft.;' 
and  who  is  ignorant  that  Europe  lieth  weft  ward  of  Afia?  He  carae 
on  the  face  of  the  whole  earth,  carrying  every  thing  before  him  in 
all  the  three  parts  of  the  world  then  known;  '  and  he  touched  not 

*  the  ground,'  his  marches  were  to  fwift  and  his  conqueils  fo  rapid, 
that  he  might  be  faid  in  a  manner  to  fly  over  the  ground  without 
touching  it.     For  the  fame  reafon  the  fame  empire  in  the  former  vi- 
fion  was  likened  to  a  leopard,  which  is  a  fwift,  nimble  animal,  and  to 
denote  the  greater  quicknefs  and  impetuofity,  to  a  leopard  with  four 
wings.     '  And  the  goat  had  a  notable  horn  between  his  eyes:'  this 
horn,  faith  the  angel,  is  the  firft  king,  or  kingdom  of  the  Greeks  in 
Alia,  which  was  erefted  by  Alexander  the  Great,  and  continued  for 
fome  years  in  his  brother  Philip  Aridaeus,  and  his  two  young  fons. 

"  In  the  two  next  verfes  (6,  7.)    we  have   an  account  of  the 
Grecians  overthrowing  the  Perfian   empire.      '  And  he  cavne  to 

*  the  ram  that  had  two  horns,  which  I  had  feen  Handing  before  the 

*  river,  and  ran  unto  him  in  the   fury    of  his  power.'     One   can 
hardly  read  thefe  words  without  having  fome  image   of  Darius's 
army  {landing  and  guarding  the  river  Granicus,  and  of  Alexander 
on  the  other  fide  with  his  forces  plunging  in,  Avimming  acrofs  the 
ftream,  and  rufhing  on  the  enemy  with  all  the  fire  and  fury  that 
can  be  imagined.   .  .  .   '  And  I  faw  him  come  clofeunto  the  ram:' 
he  had  feveral  clofe  engagements  with  the  king  of  Perfia.      '  And 

*  he  was  moved  with  choler  againfl  him,'  for  the  cruelties  which 
the  Perfians  had  exercifed  towards  the  Grecians:  and  for  Darius's 
attempting  to  corrupt  fometimes  his  foldiers  to  betray  him,  and 
fometimes  his  friends  to  deftroy  him  ;  fo  that  he  would  not  liften 
to  the  moil  advantageous  offers  of  peace.      '  And  he   ftnote  the 

*  ram,  and  brake  his  t\vo  horns :'  he  fubdued  Perfia  and  Media, 
with  the  other  provinces  and  kingdoms  of  the  Perfian  empire:  .  .  . 
and  in  Media,  Darius  was  feized  and  made  a  prifoner  by  fome  of  his 

own 


286        HISTORY    OF    REDEMPTION. 

After  Alexander  had  conquered  the  world,  he  foon 
died,  and  his  dominion  did  not  defcend  to  his  pofterity, 
but  four  of  his  principal  captains  divided  his  empire 
between  them,  as  it  there  follows.  Now  that  being 
broken,  whereas  four  flood  up  for  it,  *  four  kingdoms 

*  fh.all  ftand  up  out  of  the  nation,  but  not  in  his  power;' 
fo   you   may   fee   in    the   xith    chapter  of  Daniel.      The 
angel,  after  foretelling  of   the  Perfian  empire,  then  pro 
ceeds  to  foretell  of  Alexander,    [ver.  3.]   '  And  a  mighty 
.'  king  fhall  (land   up,    that  {hall  rule  with  great  domi- 

*  nion,    and    do   according   to    his    will.'      And   then    he 
foretells,    [ver.    4th.]    of    the   dividing   of     his  kingdom, 
between  his  four  captains;    '    And  when  he    fhall   (land 

*  up,  his  kingdom  (hall  be  broken,  and  ihall  be  divided 

*  toward  the   four  winds  of  heaven ;   and  not  to  his  pof- 

*  terity,   nor  according  to  his  dominion  which  he  ruled:  for 
'  his  kingdom  {hall  be  plucked  up,  even  for  others  befides 

*  thofe.'     Two  of  thefe  four  captains,    whofe   kingdoms 
•were  next  to  Judea,    the  one  had   Egypt  and  the  neigh 
bouring  countries  on  the   fouth  of  Judea,    and   the  other 
had   Syria  and  the   neighbouring   countries  north  of  Ju 
dea  ;    and  thefe    two  are  thofe    that  are  called  the  kings 
of  the  north  and  of  the  fouth  in  the  xith  chapter  of  Da 
niel,  (o) 

Now, 

own  traitor  fubje&s,  who  not  long  after  bafely  murdered  him.  *  And 
'  there  was  no  power  in  the  ram  to  ftand  before  him,  but  he  call 

*  him  down  to  the  ground,  and  (lamped  upon  him  ;'  he  conquered 
wherever  he  came,  routed  all  the  forces,  took  all  the  cities  and  caf- 
tlcs,  and  entirely  fubvcrtcd  and  ruined  the  Perfian  empire.      '  And 

*  there  was  none  that  could  deliver  the  ram  out  of  his  hand;'  not 
even  his  numerous  armies  could  defend  the  king  of  Perfia,  though 
his  forces  in  the  battle  of  IfTus  amounted  to  600,000  men,  and  in 
that  of  Arbela  to  ten  or  eleven  hundred  thoufand,  whereas  the 
whole  number  of  Alexander's  was  not  more  than  47,000  in  either 
engagement.     So  true  is  the  obfervation  of  the  Pfalmift,   (xxxiii. 
1 6. )   '  There  is  no  king  faved  by  the  multitude  of  an  hofl:'  and 
efpecially  when  God  hath  decreed  the  fall  of  empires,  then  even 
the  greateft  muft  fall.     The  fortune  of  Alexander,  of  which  fo 
much  hath  been  faid,  ....  was  nothing  but  the  providence  of 
God."      [Bp.  NEWTON  on  the  prophecies,  vol.  ii.  diflert  15.] 

(o)   Alexanders  empire   DIVIDED.]     "  The  empire  of  the  goat 
was  in  its  full  ftrength  when  Alexander  died  of  a  fever  at  Babylon. 


FROM  THE  CAPTIVITY  TO  CHRIST.         287 

Now,  this  fetting  up  of  the  Grecian  empire  did  greatlv 
prepare  the  way  for  Chrift's  coining,  and  creeling  his 
kingdom  in  the  world.  Befides  thefe  ways  common  to 
the  other  overturnings  of  the  "world  in  this  period,  that 
have  been  already  mentioned,  there  is  one  peculiar  to 
this  revolution  which  I  would  take  notice  o£,  which  did 
remarkably  promote  the  work  of  redemption  ;  and  that 
was,  that  it  made  the  Greek  language  common  in  the  world. 
To  have  one  common  language  underftood  and  ufed 
through  the  greater  part  of  the  world,  was  a  thing  that 
did  greatly  prepare  the  way  for  the  fetting  up  of  Chrift's 
kingdom.  This  gave  advantage  for  fpreading  the  gofpel 
from  one  nation  to  another,  and  fo  through  all  nations, 
with  vaftly  greater  eafe,  than  if  every  nation  had  a  diftiniSt 
language,  and  did  not  underftand  any  other.  For 
though  fome  of  the  firft  preachers  of  the  gofpel  had  the 
gift  of  languages,  fo  that  they  could  preach  in  any  lan 
guage  ;  yet  all  had  not  this  particular  gift ;  and  they  that 
had,  could  not  exercife  it  when  they  would,  but  only  at 

fpecial 

He  was  fucceeded  in  the  throne  by  his  natural  brother  Philip  Ari- 
doeus,  and  by  his  own  two  fons,  Alexander  JEgus  and  Hercules : 
but  in  the  fpace  of  about  fifteen  years  they  were  all  murdered,  and 
then  the  firft  horn  or  kingdom  was  entirely  broken.  The  royal 
family  being  thus  extinft,  the  governors  of  provinces,  who  had 
ufurped  the  power,  afTumed  the  title  of  kings  ;  and  by  the  defeat 
and  death  of  Antigonus  in  the  battle  of  Ipfus,  they  were  reduced 
to  four,  CafTander,  Lyfimachus,  Ptolemy,  and  Seleucus,  who  parted 
Alexander's  dominions  between  them,  and  divided  and  fettled  them 
into  four  kingdoms.  Thefe  four  kingdoms  are  the  four  notable  horns 
which  came  up  in  the  room  of  the  firft  great  horn ;  and  are  the  fame 
us  the  four  heads  of  the  leopard  in  the  former  vifion.  '  Four  king- 
1  doms  mail  ftand  up  out  of  the  nation,  but  not  in  his  power;'  they 
were  to  be  kingdoms  of  Greeks,  not  of  Alexander's  own  family, 
but  only  of  his  nation ;  and  neither  were  they  to  be  equal  to  him  in 
power  and  dominion,  as  an  empire  united  is  certainly  more  power 
ful  than  the  fame  empire  divided,  and  the  whole  is  greater  than 
any  of  the  parts.  They  were  likewife  to  extend  *  toward  the 
*  four  winds  of  heaven  :'  and  in  the  partition  of  the  empire,  Caf- 
fander  held  Macedon,  and  Greece,  and  the  weftern  parts  ;  Lyfi 
machus  had  Thrace,  Bithynia,  and  the  northern  regions;  Ptolemy 
poffeffed  Egypt,  and  the  fouthern  countries;  and  Seleucus  obtained 
Syria,  and  the  eaftern  provinces."  [Bp.  NEWTON  on  the  Prophe 
cies,  vol.  ii.  differ!.  15.] 


288        HISTORY    OF    REDEMPTION. 

fpecia!  feafons,  when  the  Spirit  of  God  was  pleated  to  in- 
fpire  them  in  this  way.  And  the  church  in  different 
parts  of  the  world,  as  the  churches  of  Jerufalem,  An- 
tioch,  Galatia,  Corinth,  and  others,  which  were  in  conn- 
tries  diftant  one  from  another,  could  not  have  had  that 
communication  one  with  another,  which  we  have  an 
account  of  in  the  book  of  A6ts,  if  they  had  had  no  com 
mon  language.  So  it  was  before  the  Grecian  empire 
was  fet  up.  But  after  this,  many  in  all  thefe  countries 
well  understood  the  fame  language,  viz.  the  Greek  ; 
which  wonderfully  opened  the  door  for  mutual  communi 
cation  between  thofe  churches,  fo  far  feparated  one  from 
another.  And  again,  the  making  the  Greek  language 
common  through  fo  great  a  part  of  the  world,  did  won 
derfully  make  way  for  the  fetting  up  of  the  kingdom 
of  Chrift,  becaufe  it  was  the  language  in  which  the  New 
TeStament  was  to  be  originally  written.  The  apoftles 
propagated  the  gofpel  through  many  fcores  of  nations  ; 
and  it  they  could  not  have  underftood  the  Bible  any 
otherwife  than  as  it  was  tranilated  into  fo  many  lan 
guages,  it  would  have  rendered  the  Spreading  of  the  gofpel 
vaftly  more  difficult.  But  by  the  Greek  language  being 
made  common  to  all,  they  all  underftood  the  New  TeSta- 
ment  of  Jefus  Chrift  in  the  language  in  which  the  apoftles 
and  evangelifts  originally  wrote  it :  fo  that  as  foon  as  ever 
it  was  written  by  its  original  penmen,  it  immediately  lay 
open  to  the  world  in  a  language  that  was  commonly  un 
derftood. 

15.  The  next  thing  I  fhall  take  notice  of,  is  the 
tranflation  of  the  Scriptures  of  the  Old  Teftament  into 
the  Greek  language,  which  is  commonly  called  the  Sep- 
tuagint,  or  the  tranflation  of  the  Seventy.  This  is  fup- 
pofed  to  have  been  made  about  fifty  or  fixty  years  after 
Alexander's  conquering  the  world.  This  is  the  firSt 
tranflation  that  ever  was  made  of  the  Scriptures  that  we 
have  any  credible  account  of.  The  canon  of  the  Old 
Teftament  had  been  completed  by  the  prophet  Malachi 
but  about  an  hundred  and  twenty  years  before  in  its 
original  ;  and  hitherto  the  fcriptures  had  remained  locked 

up 


FROM  THE  CAPTIVITY  TO  CHRIST,        289 

up  from  all  other  nations  but  the  Jews,  in  the  Hebrew 
tongue,  which  was  underftood  by  no  other  nation.  But 
now  it  was  tranflated  into  the  Greek  language,  which,  as 
we  obferved  before,  was  a  language  commonly  underftood 
by  the  nations  of  the  world. 

This  tranflation  of  the  Old  Tefhment  is  ftill  extant, 
and  is  commonly  in  the  hands  of  learned  men  in  tbefe 
days,  and  is  made  great  ufe  of  by  them.  The  Jews  have 
many  fables  about  the  occafion  and  manner  of  this  tranf 
lation  ;  but  the  truth  of  the  cafe  is  fuppofed  to  be  this,  that 
multitudes  of  the  Jews  living  in  other  parts  of  the  world 
befides  Judea,  and  being  born  and  bred  among  the  Greeks, 
the  Greek  became  their  common  language,  and  they  did 
not  understand  the  original  Hebrew  ;  and  therefore  they 
procured  the  fcriptures  to  be  tranflated  for  their  ufe  into 
the  Greek  language  :  and  fo  henceforward  the  Jews,  in 
all  countries,  except  Judea,  were  wont  in  their  fyna- 
gogues  to  make  ufe  of  this  tranflation  inftead  of  the  He 
brew.  (P) 

This  tranflation  of  the  fcriptures  into  a  language  com 
monly  underftood  through  the  world,  prepared  the  way 
for  Chrift's  coming,  and  fetting  up  his  kingdom  in  the 
world,  and  afterwards  did  greatly  promote  it.  For  as  the 
apoftles  went  preaching  through  the  world,  they  made 

P  p  great 

(p)  T^SEPTUAGINT  translation. ~\  It  is  "  almoft  unanimoufly 
admitted,  that  about  300  years  before  the  advent  of  Jefus  Chrift, 
a  Greek  tranflation  of  the  Old  Teftamcnt  was  made  at  Alexan 
dria,  for  the  ufe  of  the  .  .  .  Jews  .  .  .  fettled  there  ....  the  far 
greater  part  of  whom  had  loft  their  native  language — That  at  firft 
the  five  books  of  Mofes  only  were  tranflated,  becaufe  they  were 
the  only  books  which  were  then  read  in  the  fynagogues — That 
after  the  tyrannies  of  Antiochus  Epiphanes,  the  reading  of  the 
prophecies  being  then  introduced,  the  prophecies  were  allo  tranf 
lated — That  this  veriion  was  fpread  through  all  thofe  parts  of  the 
world  where  the  Greek  language  was  ufed,  or  where  Jews  dwelt 
— And  that  the  apoilles,  preaching  the  gofpelin  the  known  parts 
of  the  world,  made  ufe  of  [this]  verfion — and  that  this  verfion 
was  one  of  the  preparations  which  Providence  had  employed  for 
the  call  of  the  Gentiles."  SAURIN'S  Sermons,  tranflated  by  Ro- 
binfon,  vol.  iii.  p.  147,  8.  For  a  fuller  account  of  this  veriion  fee 
Conneft.  part  2.  book  1.3 


290        HISTORY    OF    REDEMPTION. 

great  ufe  of  the  fcriptures  of  the  Old  Teftament,  and  efpe- 
cially  of  the  prophecies  concerning  Chrift  contained  in 
them.  And  by  means  of  this  tranflation,  and  by  the  Jews 
being  fcattered  every  where,  they  had  the  fcriptures  at 
hand  in  a  language  that  was  underftood  by  the  Gentiles  : 
and  they  principally  made  ufe  of  this  tranflation  in  their 
preaching  and  writings  wherever  they  went  ;  as  is  evident 
by  this,  that  in  all  the  quotations  that  are  made  out  of 
the  Old  Teftament  in  their  writings,  they  are  almoft  every 
where  in  the  very  words  of  the  Septuagint  ;  they  being 
both  -written  in  the  fame  language.  This  makes  it  evident, 
that  the  apoftles,  in  their  preaching  and  writings,  com 
monly  made  ufe  of  this  tranflation.  So  this  very  tranf 
lation  xvas  that  which  was  principally  ufed  in  Chriftian 
churches  through  moft  nations  of  the  world  for  feveral 
hundred  years  afrer  Chrift. 

1  6.  The  next  thing  is  the  wonderful  prcfervation  of  the 
church  when  it  was  imminently  threatened  and  perfecuted 
under  the  Grecian  empire. 

The  firft  time  they  were  threatened  was  by  Alexander 
himfclf.  When  he  was  befieging  the  city  of  Tyre,  fend 
ing  to  the  Jews  for  afliftance  and  fupplies  for  his  army, 
and  they  refilling,  out  of  a  confcientious  regard  to  their 
oath  to  the  king  cf  Perfia,  he  being  a  man  of  very  furi 
ous  fpirit,  agreeable  to  the  fcripture  reprefentation  of  the 
rough  he-goat,  marched  againft  them,  with  a  defign  to  cut 
them  off'.  But  the  prie-fts  going  out  to  meet  him  in  prieftly 
garments,  when,  he  met  them,  God  wonderfully  turned  his 
heart  to  fpare  and  favour  them,  much  as  he  did  the  heart 
of  Efau  when  he  met  Jacob.  (  qj 

After 


ALEXANDER  fpared  the  Jeivs.~]  "  The  high  prieft  in  this 
imminent  danger  had  recourfc  to  God  by  facrifices  and  fupplica- 
tions  ;  and  as  he  was  direfted  in  a  vifion  in  the  night,  he  went 
forth  the  next  day  in  his  pontifical  robes,  with  all  the  priefts  in 
their  habits,  and  the  people  in  white  apparel,  to  meet  the  con 
queror,  and  to  make  their  fubmiflions  to  him.  As  foon  as  the 
king  faw  the  high  prieft  coming  to  him  in  this  folemn  proccfiion, 
he  advanced  eagerly  to  meet  him,  and  bowing  down  himfelf  be 
fore  him,  received  him  with  religious  awe  and  veneration.  All 

prefent 


FROM  THE  CAPTIVITY  TO  CHRIST.        291 

After  this,  one  of  the  kings  of  Egypt,  a  fucceffbr  of  one 
of  Alexander's  four  captains,  entertained  a  defign  of  de- 
ftroying  the  nations  of  the  Jews  ;  but  was  remarkably  and 
wonderfully  prevented  by  a  ftrong  interposition  of  Heaven 
for  their  prefervation. 

But  the  moft  wonderful  prefervation  of  them  all  in 
this  period,  was  under  the  cruel  perfecution  of  Antio- 
chus  Epiphanes,  king  of  Syria,  and  fucceflbr  of  another 
of  Alexander's  four  captains.  The  Jews  were  at  that 
time  fubjedl  to  the  power  of  Antiochus ;  and  he  being 
enraged  againft  them,  long  ftrove  to  his  uttnoft  utterly  to 
deitroy  them,  and  root  them  out  ;  at  leaft  all  of  them 
that  would  not  forfake  their  religion,  and  worfliip  his 
idols :  and  he  did  indeed  in  a  great  meafure  wafte  the 
country,  and  depopulate  the  city  of  Jerufalem  ;  and  pro 
faned  the  temple,  by  fetting  up  his  idols  in  fome  parts 
of  it ;  and  perfecuted  the  people  with  infatiable  cruelty  ; 
fo  that  we  Vave  no  account  of  any  perfecution  like  this 
before.  Many  of  the  particular  circumftances  of  this  per 
fecution  would  be  very  affe6ling,  if  I  had  time  to  infill: 
on  them.  This  cruel  perfecution  began  about  an  hundred 
and  feventy  years  before  Chrift.  It  is  much  fpoken  of 

P  p  2  in 

prefent  were  aftoniflaed  at  this  behaviour  of  the  king,  fo  contrary 
to  their  expectation  ;  and  Parmenio  in  particular  demanded  the 
reafon  of  it,  why  he,  whom  all  others  adored,  {liould  pay  fuch 
adoration  to  the  Jewim  high  prieft.  Alexander  replied,  That  he 
paid  not  this  adoration  to  him,  but  to  that  God  whofe  pried  he 
was  ;  for  while  he  was  at  Dio  in  Macedonia,  and  was  meditating 
upon  his  expedition  againft  the  king  of  Perfia,  there  appeared 
unto  him  in  a  dream  this  very  man,  and  in  this  very  habit,  invit 
ing  him  to  come  over  into  Afia,  and  promifing  him  fuccefs  in  the 
conqueft  of  it  :  and  now  he  was  afTured  that  he  had  fet  out  upon 
this  expedition  under  the  conduct  of  God,  to  whom  therefore  he 
paid  this  adoration  in  the  perfon  of  his  high  prieft.  Hereupon  he 
entered  Jerufalem  in  peace,  and  went  up  and  offered  facrifices  to 
God  in  the  temple,  where  the  high  prieft  produced  and  laid  be 
fore  him  the  prophecies  of  Daniel,  wherein  it  was  written,  that 
a  king  of  Grecia  mould  overthrow  the  Periian  empire,  which  he 
interpreted  of  himfelf.  After  this  he  granted  peculiar  privileges 
to  the  Jews,  and  proceeded  in  his  expedition  with  full  confidence 
and  aflurance  of  fuccefs.  [Bp.  NEWTON  (from  Jofephus]  on  the 
Prophecies,  vol.  ii.  difc.  15.] 


292        HISTORY  OF   REDEMPTION. 

in  the  prophecy  of  Daniel,  [Dan.  viii.  9—25;  xi.  31  — 
38.]  and  referred  to  in  the  New  Teflament,  [Heb.  xi. 
36—38.]  (R) 

Antiochus  intended  not  only  to  extirpate  the  Jewifh 
religion,  but  as  far  as  in  him  lay,  the  very  nation  ;  and 
particularly  laboured  to  the  utmoft  to  deftroy  all  copies 
of  the  law.  And  confidering  how  weak  they  were,  in 
comparifon  with  a  king  of  fuch  vaft  dominion,  the  pro 
vidence  of  God  appears  very  wonderful  in  defeating  his 
delign.  Many  times  the  Jews  feemed  to  be  on  the  very 
brink  of  ruin,  and  juft  ready  to  be  wholly  fwallowed 
vp  :  their  enemies  often  thought  themfelves  Cure  of  ob 
taining  their  purpofe.  Thev  once  came  againft  the 
people  with  a  mighty  army,  and  with  a  defign  of  kil 
ling  all,  except  the  women  and  children,  and  of  felling 
thefe  for  flaves  ;  and  they  were  fo  confident  of  obtain 
ing  their  purpofe,  and  others  of  purchasing,  that  above 
a  thoufand  merchants  came  with  the  army,  "Tvith  money 
in  their  hands,  to  buy  the  flaves  that  Ihould  be  fold.  But 
God  wonderfully  ftirred  up  and  afufted  one  Judas,  and 
others  his  fucceflbrs,  that  were  c?.ilcd  the  Maccabees, 
who,  with  a  fmall  handful  in  comparifon,  vanquished  their 
enemies  time  after  time,  and  delivered  their  nation  ;  which 
was  foretold  by  Daniel,  [xi.  32.]  Speaking  of  Anti- 
pchus's  perfecution,  he  fays,  '  And  fuch  as  do  wickedly 
*  againfl  the  covenant,  ihall  he  corrupt  by  flatteries  :  but 
;  the  people  that  do  know  their  God,  ihall  be  ftiong,  and 
'  do  exploits.'  (s) 

God 

(R)  PERSECUTION  under  S!ntiochus>~\  The  particulars  of  this 
perftxution  are  recite'd  at  length  in  the  vth,  vith,  and  viith  chap 
ters  of  the  2d  book  of  Maccabe.:?,  and  the  molt  material  parts  of 
it  are  confirmed  by  Polylius  and  Jojephus  ;  and  copied  into  Rollin's 
Ancient  Hiftory,  bock  xviii.  art.  2.  and  die  Univerfal  Hijt.  vol. 
x.  book  ii.  chap.  1 1. 

(s)  Bravsry  of  JUDAS  MACCABEUS.]  "  We  have  here  a  fen- 
fibk  image  of  the  feeble  oppofition  which  the  human  arm  is  able 
to  make  againft  that  of  the  Almighty,  on  whom  alone  the  fate  of 
battle  depends.  It  is  evident  that  Judas  himfelf  was  fully  fenfible 
of  his  own  weaknefs :  *  How  can  we,'  fays  he  to  the  Almighty 
before  the  battle,  '  ftand  before  them,  unlcTs  thou  thyfelf  aifilt 
<  us  I'  And  it  is  as  evident,  that  he  was  HO  Ms  finnlv  pcrfuadcd 

of 


FROM  THE  CAPTIVITY  TO  CHRIST.         293 

God  afterwards  brought  this  Antiochus  to  a  fearful, 
miferable  end,  by  a  loathfome  difeafe,  under  dreadful  tor 
ments  of  body,  and  horrors  of  mind;  which  was  foretold 
[Dan  xi.  45.]  in  thefe  words;  '  Yet  he  {hall  come  to  this 
'  end  and  none  (hall  help  him.'  (T)  After  his  death,  there 
were  attempts  flill  to  deflroy  the  church  of  God ;  but  God 
baffled  them  all. 

17.  The  next  thing  to  be  taken  notice  of  is  the  de 
finition  of  the  Grecian  empire,  and  fetting  up  of  the 
Roman.  This  was  the  fourth  overturning  of  the  world 
in  this  period.  And  though  it  was  brought  to  pafs  more 
gradually  than  the  fetting  up  of  the  Grecian  empire,  yet 
it  far  exceeded  that,  and  was  much  the  greateft  and 
largeft  temporal  monarchy  that  ever  was  in  the  world  ; 
fo  that  the  Roman  empire  was  commonly  called  all  the 
world  ;  [Luke  ii.  i.]  '  And  there  went  out  a  decree  from 

*  before  Csefar  Auguflus,    that   all    the   world   mould    be 
4  taxed  ;'    /'.  e,  ail   the  Roman  empire.     This  empire  is 

fpoken 

of  the  fuccefs  of  his  arms:     *  The  viftory   (he  had  faid  before) 
'  does  not  depend  on  the  number  of  foldiers,  but  it  is  from  heaven 

*  that  all  our  ftrength  comes.'      But  although  Judas  had  fo  entire 
a  confidence  in  God,  he  employs  all  thofe  expedients,  which  the 
moll  experienced  and  braved  general  could  ufe,  in  order  to  obtain 
the  victory.     How  excellent  a  pattern  have  we  here  for  generals! 
To  pray  with  humility,  becaufe  ail  things  depend  on  God;  and  to 
aft  with  vigour,  as  if  all  things  depended  on  man!"     [See  I  Mace, 
iii.  and  iv.] — [ROLLIN'S  Ancient  Hiftory,  book  xviii.  art.  2.] 

(T)  Antiochus  DIED  r#:ferally.~\  "  News  was  brought  him  of  the 
defeat  of  Nicanor  and  Timotheus  in  Judea,  ....  frem  expreiTes 
came  of  Lyfias's  defeat,  and  alfo  that  the  Jews  had  retaken  the 
temple,  thrown  down  the  altars  and  idols  he  had  fet  up,  and  re- 
eitablimed  their  ancient  worfhip;  this  news  increafed  his  fury:  im 
mediately  he  commanded  his  coachman  to  drive  with  the  utmoil 
fpeed,  in  order  that  he  might  have  an  opportunity  fully  to  fatiatc 
his  vengeance  ;  threatening  to  make  Jeiuialem  the  burying-placc 
of  the  whole  Jewifh  nation,  and  not  to  leave  one  fingle  inhabitant 
in  it.  He  had  fcarce  uttered  that  blafphemous  expreflion,  but  he 
was  ftruck  by  the  hand  of  God.  He  was  feized  with  incredible 
pains  in  his  bowels,  and  the  mod  excefiive  pangs  of  the  colic. 
'  Thus  the  murderer  and  blafphemer,  (fays  the  author  of  the 

*  Maccabees,  zd  book,  chap.  ix.  12.)   having  fuffered  moft  grie- 
f  voufly,  as  he  treated  other  men,  fo  he  died  a  miferable  death  in  a 
:  ftrange  country  in  the  mountain."   [RoL LIN'S  Ancient  Hiltory^ 
book  xviii.  art.  2.] 


294        HISTORY    OF    REDEMPTION. 

fpoken  of  as  much  the  ftrongeft  and  greateft  of  any  of  the 
four;  [Dan.  ii.  40.]  '  And  the  fourth  kingdom  {hall  be 
*  ftrong  as  iron:  forafmuch  as  iron  breaketh  in  pieces,  and 
'  fubdueth  all  things  ;  and  as  iron  that  breaketh  all  thefe, 
'  {hall  it  break  in  pieces,  and  bruife.'  [So  alfo  Dan.  vii. 
7,  19,  23.]  The  time  that  the  Romans  firft  conquered  and 
brought  under  the  land  of  Judea,  was  between  fixty  and 
feventy  years  before  Chrift  was  born  :  and  foon  after  this, 
the  Roman  empire  was  eftablilhed  in  its  greateft  extent  ; 
and  the  world  continued  fubject  to  it  till  Chrift  came,  and 
many  hundred  years  afterwards. 

The  nations  being  thus  united  under  one  monarchy 
•\vhen  Chrift  came,  and  when  the  apoftles  went  forth  to 
preach  the  gofpel,  did  greatly  prepare  the  way  for  the 
ipreading  the  gofpel,  and  the  fetting  up  of  Chrift's  king 
dom  in  the  world  :  for  the  world  being  thus  fubje£t  to 
one  government,  it  opened  a  communication  from  nation 
to  nation,  and  fo  opportunity  was  given  for  the  more 
fwiftly  propagating  the  gofpel  through  it.  Thus  we  find 
it  is  in  the  Britilh  nation,  the  communication  from  one 
part  of  its  dominions  to  another,  is  much  ealier  and 
quicker  than  to  foreign  nations.  There  are  innumerable 
difficulties  in  travelling  through  nations  under  different 
independent  governments,  which  are  not  in  travelling 
through  different  parts  of  the  fame  realm,  or  different  do 
minions  of  the  fame  prince.  So  the  world  being  under 
one  government,  that  of  the  Romans,  in  Chrift's  and  the 
apoftles  times,  facilitated  the  apoftles  travelling,  and  th,c 
gofpel's  fpreading  through  the  world. 

1 8.  About  the  fame  time  learning  and  philofophy 
were  rifen  to  their  greateft  height  in  the  heathen  world. 
Almoft  all  the  famous  philoibphers  that  we  have  an  ac 
count  of  among  the  heathen,  went  after  the  captivity  into 
Babylon.  Almoft  all  the  wife  men  of  Greece  and  Rome 
flourished  in  this  time.  Many  of  them  were,  indeed,  men 
of  great  temporal  wifdom  :  and  that  which  they  in  gene 
ral  chiefly  profeffcd  to  make  their  bufmefs,  was  to  inquire 
xvherein  man's  chief  happinefs  lay,  and  the  way  in  which 
men  might  -obtain  it.  They  feemed  earneftly  to  buiy 

them- 


FROM  THE  CAPTIVITY  TO  CHRIST.        295 

themfelves  in  this  inquiry,  and  wrote  multitudes  of  books 
about  it,  many  of  which  are  ftill  extant.  There  have 
been  reckoned  up  feveral  hundreds  of  their  different 
opinions  concerning  it.  Thus  they  wearied  themfelves 
in  vain,  wandering  in  the  dark,  not  having  the  glorious 
gofpel  to  guide  them.  God  was  pleafed  to  fuffer  men  to 
do  the  utmoft  they  could  with  human  wifdom,  and  to  try 
the  extent  of  their  own  understandings  to  find  out  the 
way  to  happinefs,  before  the  true  light  came  to  enlighten 
the  world:  before  he  fent  the  great  Prophet  to  lead  men 
in  the  right  way  to  happinefs.  God  fuffered  thefe  great 
.philofophers  to  try  what  they  could  do  for  fix  hundred 
years  together ;  and  then  it  proved,  by  the  events  of  fo 
long  a  time,  that  all  they  could  do  was  in  vain  ;  the  world 
not  becoming  wifer,  better,  or  happier  under  their  inftruc- 
tions,  but  growing  more  and  more  foolifh,  wicked,  and 
miferable.  (u)  He  fufFered  their  wifdom  and  philofophy 

to 

(u)  The  Jlate  of  Pagan  PHILOSOPHY.]  The  corrupt  flate  of 
the  heathen  morals,  during  the  mod  flourifliing  times  of  their 
philofophy,  is  defcribed  by  a  learned  prelate  of  the  prefent  age  in 
the  following  pointed  language — "  The  fports  of  the  gladiators, 
unnatural  luft,  the  licentioufnefs  of  divorce,  the  expofmg  of  in 
fants  and  flaves,  the  procuring  abortions,  the  public  eltablifh- 
ment  of  ftews ;  all  fubfiited  at  Rome,  and  not  one  of  them  [was] 
condemned,  or  hinted  at,  in  Tully's  Offices. — The  moil  indecent 
revelling,  drunkennefs,  and  lewdnefs,  [were]  praftifed  at  the  fealls 
of  Bacchus,  Ceres,  and  Cybele ;  and  their  greatelt  philofophers 
nevar  remonftrated  againft  it. 

"  The  heathen  philofophers,  though  they  have  advanced  fine 
fayings  and  fublime  precepts,  in  fome  points  of  morality,  have 
grofsly  failed  in  others  :  fuch  as  the  toleration  or  encouragement 
of  revenge,  flavery,  unnatural  luft,  fornication,  fuicide,  &c.  For 
example:  Plato  exprefsly  allowed  of  exceffive  drinking  at  the  ferti- 
vals  of  Bacchus. — Maximus  Tynus  forbadto  pray. — Socrates  directs 
his  hearers  to  confider  the  Greeks  as  brethren  ;  but  barbarians 
[/'.  e.  all  who  were  of  any  other  country]  as  natural  enemies. — 
Anjlntle  maintained,  that  nature  intended  barbarians  [/.  e.  all  who 
were  not  Grecians]  to  be  flaves. — The  Stoics  held,  that  all  crimes 
were  equal. — Plato,  Cicero,  EpiSetus,  all  allow  and  advife  men  to 
continue  the  idolatry  of  their  anceilors. — Arijlotle,  and  Cicero, 
both  fpeak  of  the  forgivenefs  of  injuries,  as  meannefs  and  pufilla- 
nimity. — Thefe  were  trifles,  to  what  follows — 

"  slrljlotle 


z96          HISTORY    OF    REDEMPTION. 

to  come  to  the  greateft  height  before  Chrift:  came,  that  it 
might  be  fcen  how  far  reafon  and  philofophy  could  go  in 
their  higheft  afcent,  that  the  neceflity  of  a  divine  teacher 
might  appear  before  Chrift  came.  And  God  was  pleafed  to 

make 

**  Arijlutk  and  Pinto  both  direft,  tliat  means  fliould  be  ufed 
to  prevent  weak  children  being  brought  up. — Goto  commends  a 
young  man  for  frequenting  the  flews. — Cicero  exprefsly  fpeaks  of 
fornication  as  a  thing  never  found  fault  with. — Plato  recommends 
a  community  of  women  ;  and  advifes,  that  foldiers  fhould  not  be 
reilrained  from  fenftial  indulgence,  even  the  moft  unnatural  fpe- 
cies  of  it. — Xenophcn  relates,  without  any  marks  of  reprobation, 
that  unnatural  lull  was  encouraged  by  the  laws  of  feveral  Grecian 
ilates.-— Solon,  their  great  lawgiver,  forbad  it  only  to  (laves. —  Dio 
genes  inculcated,  and  openly  praftifed  the  moll  brutal  luft. — Zeno 
and  Cato  both  killed  themfelves."  [Bp.  of  CARLISLE'S  Reflect, 
on  the  Life  and  Character  of  Chrift,  Appendix.] 

Another  elegant  writer  of  the  prefent  day  thus  paints  the  fitua* 
tion  of  the  heathen  world  at  Chrift's  coming  : 

"'They  all  worfhipped  a  multiplicity  of  gods  and  daemons, 
whofe  favour  they  com  ted  by  impious,  obfcene,  and  ridiculous 
ceremonies  ;  and  whofe  anger  they  endeavoured  to  appeafe,  by 
the  moft  abominable  cruelties.  In  the  politeil  ages  of  the  politeit 
nations  in  the  world,  at  a  time  when  Greece  and  Rome  had  carried 
the  arts  of  oratory,  poetry,  hiftory,  architecture,  and  fculpture, 
to  the  higheft  perfection,  and  made  no  inconiiderable  advances  in 
thofe  of  mathematics,  natural,  and  even  moral  philofophy,  in  re 
ligious  knowledge  they  bad  made  none  at  all :  a  ftrong  prefump- 
tion,  that  the  nobleft  efforts  of  the  mind  of  man,  unaffifted  by  re 
velation,  were  unequal  to  the  tafk.  Some  few,  indeed,  of  their 
philofophcrs,  were  wife  enough  to  reject  thefe  general  abfurdities, 
and  dared  to  attempt  a  loftier  flight.  Plato  introduced  many  fub- 
lime  ideas  of  nature,  and  its  firft  caufe,  and  of  the  immortality  of 
the  foul;  which,  being  above  his  own  and  all  human  difcovery, 
he  probably  acquired  from  the  books  of  Mofes,  or  the  converfa- 
tion  of  fome  Jewifti  rabbics,  whom  he  might  have  met  with  in 
Egypt ;  where  he  refided,  and  ftudied,  for  feveral  years.  From 
lilm  Arijlotle,  and  from  both  Cicero^  and  fome  few  others,  drew 
moft  amazing  (lores  of  philofophical  fcicnce  ;  and  carried  their  re- 
fearcbes  into  divine  truths,  as  far  as  human  genius  alone  could  pe 
netrate.  But  thefe,  with  all  this  knowledge,  were  very  deficient 
in  true  theology. 

"  At  this  time,  Chrillianity  broke  forth  from  the  tail,  like  a  ri- 
fing  fun,  and  difpelled  this  univerfal  darkncfs,  which  obfcured 
every  part  of  the  globe  ;  and  which,  even  at  this  day,  prevails  in 
all  thefe  remoter  regions,  to  which  its  falutary  influence  has  not  as 
yet  extended."  [SOAME  JUNYNS,  Efq.  Internal  Evidence  of  the 
Chriilian  Religion.] 


FROM  THE  CAPTIVITY  TO  CHRIST.       297 

make  foolifh  the  wifdom  of  this  world,  to  mew  men  the 
folly  of  their  befl  wifdom,  by  the  do&rines  of  his  glori 
ous  gofpel  which  were  above  the  reach  of  all  their  philo- 
fophy.  [See  i  Cor.  i.  19—21.] 

And  after  God  had  ihewn  the  vanity  of  human  learn 
ing,  he  was  pleafed  to  make  it  fubfervient  to  the  purpofes 
of  Chrift's  kingdom,  as  an  handmaid  to  divine  revela 
tion  :  and  fo  the  prevalence  of  learning  in  the  world  be 
fore  Chrift  came,  made  way  for  his  coming  both  thefe 
ways,  viz.  as  thereby  the  vanity  of  human  wifdom  was 
fhown,  and  the  neceffity  of  the  gofpel  appeared  ;  and  alfo 
as  hereby  an  handmaid  was  prepared  to  the  gofpel :  for  fo 
it  was  made  ufe  of  by  the  apoftle  Paul,  who  was  famed 
for  his  much  learning,  [A£ts  xxvi.  24.]  and  was  (killed 
not  only  in  that  of  the  Jews,  but  alfo  of  the  philofophers ; 
and  improved  it  to  the  purpofes  of  the  gofpel ;  as  you 
may  fee  he  did  in  difputing  with  the  philofophers  at 
Athens.  [Acts  xvii.  22,  &c.]  He  by  his  learning  knew 
well  how  to  improve  what  he  had  read  in  their  writings  ; 
and  even  cites  their  own  poets,  (w)  And  now  Dionyfiusj 
who  was  a  philofopher,  was  converted  by  him,  and,  as 
ecclefiaflical  hiftory  gives  us  an  account,  made  a  great 
-inftrument  of  promoting  the  gofpel.  (x)  And  there 
were  many  others  in  that  and  the  following  ages,  who 
were  eminently  ufeful  by  their  human  learning  in  promot 
ing  the  interefh  of  Chrift's  kingdom. 

19.  Juil 

(w)  Paul  quotes  the  Greek  POETS.]  "  Thofe  words,  '  For  in 
'  him  we  live,'  &c.  have  been  fuppofed  by  fome  an  allufion  to  an 
old  Greek  poet ;  but  be  this  as  it  may,  the  following  words,  '  For 
*  we  are  alfo  his  offspring  ;'  or  as  Doddridge  more  properly  renders 
them,  pieferving  their  poetic  air, 

*  For  we  his  offspring  are' — 

Thefe  words  are  unqueilionably  thofe  of  Aratus,  a  poet  of  Cici- 
lia,  Paul's  own  country,  who  wrote  three  hundred  years  before  his 
time."  So  i  Cor.  xv.  33,  is  fuppofed  to  be  a  quotation  from  Me- 
nandery  another  Greek  Poet.  [See  Fam.  Expof.  in  loc.] 

(x)  DIONYSIUS  the  Areopagite.~\  "  This  Dionyfus  was  bred  at 
Athens  in  all  the  learned  arts,  and  was  one  of  the  fenators  and 
judges  of  tUe  great  court  of  Areopagus ;  at  twenty-five  years  old 
he  is  faid  to  have  travelled  to  Egypt,  to  perfect  himfelf  in  the 
ftudy  of  aftrology,  for  which  that  nation  was  famous:  here  be- 

holding 


298        HISTORY    OF    REDEMPTION. 

; 
19.  Jufl  before   Chrift  was  born,    the  Roman  empire 

was  not  only  raifed  to  its  greateil  height,  but  alfo  fettled 
in  peace.  About  four  and  twenty  years  before  this,  Au 
guftus  Csefar,  the  firft  Roman  Emperor,  afcended  the 
throne  :  till  then  the  Roman  empire  had  of  a  long  time 
been  a  commonwealth  under  the  Government  of  the  fe- 

O 

natc  :  but  now  it  became  an  abfolute  monarchy.  This 
Auguftus  Caefar,  as  he  was  the  firft,  fo  he  was  the  greateft  of  . 
all  the  Roman  Emperors.  Thus  the  power  of  the  heathen 
world,  which  was  Satan's  vilible  kingdom,  was  raifed  to 
its  greateft  height,  after  it  had  been  rifing  gradually  and 
ftrengthening  itfelf  more  and  more  from  the  days  of  So 
lomon  to  this  day,  which  was  about  a  (lioufahq  years. 
Now  the  heathen  world  was  in  its  greateft  glory  for  ftrength, 
wealth,  and  learning. 

God  did  two  things  to  prepare  the  way  for  Chrift's 
coming,  wherein  he  took  a  contrary  method  from  that 
which  human  wifdom  would  have  taken.  He  brought 
Tiis  own  vilible  people  very  low,  and  made  them  weak  : 
but  the  heathen,  who  were  his  enemies,  he  exalted  to  the 
greateft  height,  for  the  more  glorious  triumph  of  the  crofs 
of  Chrift.  With  a  fmall  number  in  their  greateft  weak- 
nefs,  he  conquered  his  enemies  in  their  greateft  glorv. 
Thus  Chrift  triumphed  over  principalities  and  powers  in 
his  crofs. 

Auguftus  Csefar  had  been  for  many  years  eftablifhinj 
the  ftate  of  the  Roman  Empire,  fubduing  his  enemies 
in  one  part  and  another,  till  the  very  year  that  Chrift 
was  born;  when  all  his  enemies  being  fubdued,  his  do 
minion  over  the  world  teemed  to  be  fettled  in  its  great- 
eft  glory.  All  was  eftabliihed  in  peace:  in  token  where 
of  the  Romans  ihut  the  temple  of  Janus,  which  was  an 
eftabiiflied  fymbol  among  them  of  there  being  univerfal 

peace 

holding  the  miraculous  eclipie  that  was  at  the  time  of  our  Lord's 
crucifixion,  he  concluded  that  fume  great  affair  was  happening  to 
the  world.  Returning  to  Athens,  he  became  one  of  the  judges  of 
the  Areopagus,  difputed  with  St.  Paul,  and  was  by  him  converted 
from  his  errors  and  idolatry,  and  being  thoroughly  inftrudted,  made 
the  firft  bifhop  of  Athens."  [Dr.  CAVE.] 


IMPROVEMENT   OF   PERIOD   I.  299 

peace  throughout  the  Roman  empire.  (Y)  And  this  uni- 
verfal  peace,  which  was  begun  the  year  that  Chrift  was 
bom,  Jafted  twelve  years,  till  the  year  that  Chrift  difputed 
with  the  doctors  in  the  temple. 

Thus  the  world,  after  it  had  been,  as  it  were,  in  a  con 
tinual  convulfion  for  fo  many  hundred  years  together, 
like  the  four  winds  ftriving  together  on  the  tumultuous 
raging  ocean,  whence  arofe  thofe  four  great  monarchies; 
being  now  eftablilhed  in  the  greateft  height  of  the  fourth 

and  laft  monarchy,  and  fettled  in  cmietnefs all  things 

are  ready  for  the  birth  of  Chrift.  This  remarkable  \ini- 
verfal  peace,  after  fo  many  ages  of  tumult  and  war, 
was  a  fit  prelude  for  the  ufhering  of  the  glorious  Prince  of 
Peace  into  the  world. 

Thus  I  have  gone  through  our  iirft  grand  period, 
that  from  the  fall  to  the  time  of  the  incarnation  of  Chrift  : 
and  have  fhown  the  truth  of  the  firft  proportion,  viz. 
That  *  from  the  fall  of  man  to  the  incarnation  of  Chrift,' 
God  was  doing  thofe  things  that  were  preparatory  to  Chrift's 
coming,  and  forerunners  of  it. 

,.k  '     _—.———-. 

IMPROVEMENT    OF   PERIOD   I. 

BEFORE  I  proceed  to  the  next  proportion,  I  would 
make  fome  few  remarks,  by  way  of  improvement,  upon 
what  has  been  faid  under  this. 

i.  We  may  ftrongly  argue,  that  Jefus  of  Nazareth  is  in 
deed  the  Son  of  God,  and  the  Saviour  of  the  world;  and 
that  the  Chriftian  is  the  true  religion,  feeing  Chrift  is  the 
very  perfon  fo  evidently  pointed  at,  in  all  the  great  dif- 

Q_q  2  penfations 

(v)  The  TEMPLE  of  JANUS.]  This  was  a  fquare  building, 
(fome  fay  of  entire  brafs)  which  contained  a  ftatue  of  Janus  five 
feet  high  ;  with  brazen  gates  always  kept  open  in  time  of  war,  but 
fliut  in  time  of  peace  ;  which  however  feldom  happened.  Hifto- 
rians  mention  eight  times  of  its  being  fliut  up,  three  of  which 
were  in  the  reign  of  Auguftus,  and  one  of  them  in  the  time  of  oiu 
Ixird's  birth.  [See  Kennet'z  Antiq.  part  2.  booki.l 


joo        HISTORY   OF   REDEMPTION. 

pcnfations  of  Divine  Providence  from  the  fall  of  man, 
and  was  fo  undoubtedly  in  many  inftances  foretold  from 
age  to  age,  and  fhadowed  forth  in  a  vaft  variety  of  types 
and  figures.  If  we  ferioufly  confider  the  courfe  of  things 
from  the  beginning,  and  obferve  the  motions  of  all  the 
great  wheels  of  Providence  from  one  age  to  another,  we 
lhall  difcern  that  they  all  tend  hither.  They  are  all  as 
fo  many  lines,  whofe  courfe,  if  accurately  followed,  will 
be  found  to  centre  here.  This  perfon  came  into  the 
world  with  a  commiffion  and  authority  from  God  to  do 
his  work,  and  to  declare  his  mind.  It  cannot  be  any  vain 
imagination,  but  a  plain  and  evident  truth,  that  that  per 
fon  who  was  born  at  Bethlehem,  and  dwelt  at  Nazareth 
and  at  Capernaum,  and  was  crucified  without  the  gates  of 
Jerufalem,  muft  be  the  great  MefTiah,  or  anointed  of  God. 
And  blefled  are  all  they  that  believe  in  and  confefs  him, 
and  miserable  are  all  that  deny  him.  This  ihows  the 
unreafonablencfs  of  the  Deifts,  who  deny  revealed  reli 
gion  ;  and  of  the  Jews,  who  deny  that  this  Jefus  is  the 
Mcffiah  foretold  and  promifed  to  their  fathers. 

Here  fome  perfons  may  be  ready  to  object,  that  it 
may  be,  fome  fubtle,  cunning  men  contrived  to  forge  this 
hiftory,  and  thefe  prophecies,  fo  that  they  fhould  all 
point  to  Jefus  Chrift  on  purpofe  to  prove  him  to  be  the 
MelTiah.  To  fuch  it  may  be  replied,  how  could  their 
craft  and  fubtilty  help  them  to  forefee  and  point  at  an 
event  that  was  to  come  to  pafs  many  ages  afterwards  ;  for 
no  fact:  can  be  more  evident,  than  that  the  Jews  had  thofe 
writings  long  before  Chrift  was  born  ;  as  they  have  them 
ftill  in  great  veneration,  wherever  they  are  throughout 
the  work! ;  and  they  would  never  have  received  foch  a 
contrivance  from  Chriftians,  to  point  to  and  confirm  Jefus 
to  be  the  Mefliah,  who  they  always  denied  to  be  fo ;  and 
much  lefs  would  they  have  been  made  to  believe  that  they 
always  had  thefe  books  in  their  hands,  if  they  had  been 
an  impofition. 

2.  What  has  been  faid,  affords  a  ftrong  argument  for  the 
divine  authority  of  the  books  of  the  Old  Teftament,  from 
that  admirable  harmony  there  is  in  them,  whereby  they 

all 


IMPROVEMENT   OF   PERIOD    I.  301 

all  point  to  the  fame  abject.  For  we  may  fee  from  what 
has  been  faid,  ho\v  all  the  parts  of  the  Old  Teftament* 
though  written  by  fb  many  different  penmfen,  and  in  ages 
diftant  one  from  another,  do  all  beautifully  harmonize  : 
all  agree  in  one  teftimony,  and  all  center  in  the  fame 
event ;  an  event  which  it  was  impoflible  any  one  of  therrt 
fhould  foreknow,  but  by  a  divine  revelation,  even  the  fu 
ture  coming  of  Chrift.  This  is  evident  from  what  has 
been  faid  above. 

Now,  if  the  Old  Teftamcnt  was  not  infpired  by  Gbd» 
what  account  can  be  given  of  fuch  an  agreement  ?  For  if 
thefe  books  were  only  hximan  writings,  written  without 
Any  divine  direction,  then  none  of  thefe  penmen  knew 
that  there  would  come  fuch  a  perfon  as  Jefus  Chrift  into 
the  world ;  his  coming  was  only  a  mere  figment  of  their 
own  brain  :  and  if  fo,  how  happened  it,  that  this  imagi 
nation  of  theirs,  which  they  foretold  without  any  manner 
of  ground  for  their  prediction,  was  fo  exactly  fulfilled  ? 
and  efpecially  how  did  they  come  all  to  agree  in  it, 
all  pointing  exactly  to  the  fame  thing,  though  they  lived 
fo  many  hundred  years  diftant  one  from  another  ?  This 
admirable  agreement  in  a  future  event,  is  therefore  a 
clear  and  certain  evidence  of  the  divine  authority  of  thofe 
writings. 

3.  Hence  we  may  learn  what  a  weak  and  ignorant  ob 
jection  it  is  which  fome  make  againft  fome  parts  of  the- 
Old  Teftament,  that  they  confift  fo  much  of  the  hiftories 
of  their  kings  and  rulers,  of  their  wars  with  the  neigh 
bouring  nations,  and  of  the  changes  that  happened  from 
time  to  time  in  their  ftate  and  government.  Other  na 
tions  fay  they  nfed  to  keep  hiftories  of  their  public  affairs 
as  well  as  the  Jews,  why  then  fliould  we  think  that  thefe 
hiftories  are  the  word  of  God,  mere  than  thofe  of  other 
people  ?  But  what  has  been  faid,  ihows  the  folly  and  va 
nity  of  fuch  an  objection.  For  hereby  it  appears,  that 
the  cafe  of  thefe  hiftories  is  very  different  from  that  of  all 
others.  This  alone  gives  us  an  account  of  the  original 
of  all  things;  and  deduces  them  down  in  a  regular  feries 
from  that  original,  giving  a  view  of  the  whole  fcheme 

Pf 


302        HISTORY   OF    REDEMPTION. 

of  Divine  Providence,  from  the  beginning  to  the  confum- 
mation  of  all  things :  with  an  account  of  the  wife  and 
holy  defigns  of  the  governor  of  the  world  in  all.— By 
theie  hiftories  it  appears  how  God  has  been  carrying  on  the 
glorious  work  of  redemption  from  age  to  age.  And  though 
hi/lories,  yet  are  they  full  of  divine  inflruction,  and  {how 
forth  Chrift,  and  his  glorious  gofpel,  no  lefs  than  other 
parts  of  the  holy  fcriptures  which  are  not  fo. 

The  objection,  that  it  is  a  common  thing  for  nations 
and  kingdoms  to  write  hiftories  and  keep  records  of  their 
wars,  and  the  revolutions  that  come  to  pafs  in  their  terri 
tories,  is  fo  far  from  being  a  weighty  objection  againfl  the 
hiflorical  part  of  fcripture,  as  though  it  were  not  the  word 
of  God,  that  it  is  a  ftrong  argument  in  favour  of  it.  For 
if  reafon  and  the  light  of  nature  teaches  all  civilized  nations 
to  keep  fuch  records,  and  to  publifh  them  for  the  informa 
tion  of  others ;  how  much  more  may  we  expe£r.  that  God 
would  give  the  world  a  record  of  the  difpenfations  of  his 
divine  government,  which  doubtlefs  is  infinitely  more 
worthy  of  an  hiftory  for  our  information?  If  wife  kings 
have  taken  care  that  there  mould  be  good  hiftories  written 
of  the  nations  over  which  they  have  reigned,  fhall  we 
think  it  incredible  that  Jefus  Chrift  ihould  take  care  that 
his  church,  which  is  his  kingdom,  his  peculiar  people, 
fhould  have  in  their  hands  a  hiftory  of  their  nation,  and  of 
his  government  over  them  ? 

If  it  had  not  been  for  the  hiftory  of  the  Old  Teftament, 
how  ignorant  fhould  we  have  been  of  God's  dealings 
towards  mankind,  and  efpecially  his  church,  from  the  be 
ginning  ?  We  ihould  have  been  wholly  in  the  dark  about 
the  creation  of  the  world,  the  fall  of  man,  the  hrft  rife  and 
continued  progrefs  of  the  difpenfaiion  of  grace  towards 
fallen  mankind  ;  how  the  light  of  the  gofpel  rirft  began  to 
dawn  in  the  world ;  how  it  increafed  ;  and  how  things  were 
preparing  for  the  coming  of  Chrift. 

If  we  are  Chriftians,  we  belong  to  that  divine  build*- 
ing  of  God  that  has  been  the  fubject  of  our  dilcourle  : 
but  if  it  had  not  been  for  the  hiftory  of  the  Old  Tefta 
ment,  we  fhould  never  have  known  what  was  the  rirft: 

cccaliou 


IMPROVEMENT   OF   PERIOD   I.  303 

occafion  of  God's  going  about  this  building,  and  how  the 
foundation  of  it  was  laid,  or  how  it  has  gone  on  with  from 
the  beginning.  The  times  of  the  hiftory  of  the  Old  Tef- 
tamerit  are  moftly  fuch  as  no  other  hiftory  reaches  up  to  ; 
and  therefore  if  God  had  not  preferred  an  account  of  thefe 
things  in  his  word,  we  fhould  have  been  wholly  without 
them. 

Thofe  that  object  againft  the  authority  of  the  Old  . 
Teftament  hiftory  of  the  nation  of  the  Jews,  may  as 
well  make  it  an  objection  againft  Mofes's  account  of  the 
creation  that  it  is  hiftorical  ;  for,  in  the  former,  we  have 
an  hiftory  of  a  work  no  lefs  important,  viz.  the  work 
of  "redemption.  Nay,  this  is  a  far  greater  and  more 
glorious  work,  as  we  obferved  before  ;  and  if  it  were  in 
quired  which  of  the  two  works,  the  work  of  creation, 
or  the  work  of  providence,  is  greateft  ?  it  muft  be  an- 
fwered,  the  work  of  providence  ;  but  the  work  cf  re 
demption  is  the  greateft  of  the  works  of  providence.  And 
let  thofe  who  make  this  objection  confider  what  part  of 
the  Old  Teftament  hiftory  can  be  fpared,  without  mak 
ing  a  great  breach  in  that  thread  or  feries  of  events  by 
which  this  glorious  work  has  been  carried  on.— This  lead* 
me  to  obferve, 

4.  That  from  what  has  been  faid  we  may  fee  much 
of  the  wifdom  of  God  in  the  compolltion  of  the  fcrip- 
tures  of  the  Old  Teftament.  Let  us  briefly  take  a  view 
of  the  feveral  parts  of  it,  and  of  the  need  there  was  of 
them. 

Firft  it  was  necefTary  that  we  fhould  have  fome  ac 
count  of  the  creation  of  the  world,  of  our  rirft  parents 
and  their  primitive  ftate ;  of  the  fall,  of  the  old  world 
and  the  degeneracy  of  it,  and  of  the  univerfal  deluge  ; 
alfo  of  the  origin  of  nations  after  this  deftruction  of 
mankind. 

It  feems  proper  that  there  fhould  be  fome  account  of 
the  fucceffion  of  the  church  of  God  from  the  beginning  ; 
and  feeing  God  fuffered  all  the  world  to  degenerate,  and 
only  took  one  nation  to  be  his  people,  to  preferve  the 
true  worfhip  and  religion  till  the  Saviour  fhould  come, 

that 


304        HISTORY   OF    REDEMPTION. 

that  in  them  the  world  might  gradually  be  prepared  for 
that  great  light,  and  thole  wonderful  things  that  he  was 
to  be  the  author  of ;  and  that  they  might  be  a  typical  na 
tion,  in  whom  God  might  fhadow  forth  the  future  glo 
rious  things  of  the  gofpel-— it  was  therefore  neceffary  that 
we  fhould  have  fome  account  of  this,  how  it  was  firft 
done  by  the  calling  of  Abraham,  by  their  being  bond- 
flaves  in  Egypt,  and  by  their  being  brought  thence  to 
Canaan-  It  was  neceffary  that  we  fhould  have  fome  ac 
count  of  the  revelation  which  God  made  of  himfelf  to  that 
people,  in  giving  their  law,  in  the  appointment  of  their 
typical  worfhip,  and  of  the  formation  of  their  civil  and 
ecclefiaftical  ftate. 

It  feems  neceffary  that  we  fhould  have  fome  account  of 
their  being  actually  brought  to  Canaan,  their  promifed 
Jand-— That  we  fhould  have  an  hiftory  of  the  fucceffions 
jof  the  church  of  Ifrael,  and  of  thofe  providences  of  God 
towards  them,  which  were  moft  coniiderable  and  fulleft 
of  gofpel  myftery  ;  that  we  fhould  have  fome  account  of 
ihe  higheft  external  glory  of  that  nation  under  David  and 
Solomon,  and  more  particularly  of  the  former,  whofe 
hiftory  is  fo  full  of  the  gofpel,  and  in  whom  began  the 
race  of  their  kings  ;  and  that  we  fhould  have  fome  account 
of  the  building  of  the  temple,  which  was  moreover  fo  full 
of  myftery. 

It  was  alfo  a  matter  of  confequence,  that  we  fhould 
Jiave  foipe  account  of  Ifrael's  dividing  from  Judah,  and 
of  the  ten  tribes'  captivity  and  utter  rejection  ;  of  the 
iucceflion  of  the  kings  of  Judah  and  of  the  church,  till 
their  captivity  into  Babylon  ;  of  their  return  from,  their 
paptivity,  and  re-fettlernent  in  their  own  ^land  ;  and  of 
the  origin  of  the  laft  ftate  that  the  church  was  in  before 
Chrift  came. 

A  little  confideration  will  convince  every  one,  that 
all  thefe  things  were  neceffary,  and  that  none  of  them 
could  well  be  fpared  ;  and  in  the  general,  that  it  was 
neceffary  that  we  ihould  have  an  hiftory  of  God's  church 
till  fuch  times  as  are  within  die  reach  of  human  hifto- 
ries ;  and  it  was  of  importance  that  we  fliould  have  an 

infpired 


IMPROVEMENT    OF    PERIOD   I,          305 

inipired  hiftory  of  thofe  times  of  the  Jewifli  church, 
wherein  there  was  kept  up  a  more  extraordinary  inter- 
courfe  between  God  and  them,  and  while  he  ufed  to 
dwell  among  them,  as  it  were  vifibly,  revealing  himfelf 
by  the  Shechinah,  by  Urim  and  Thummim,  and  by  pro 
phecy,  and  fo  more  immediately  to  order  their  affairs : 
that  we  mould  have  fome  account  of  the  great  difpenfa- 
tions  of  God  in  prophecy,  which  were  to  be  after  the 
fini/hing  of  infpired  hiftory.  So  it  was  exceeding  needful 
that  there  fhould  be  a  number  of  prophets  raifed,  who 
Should  foretell  the  coming  of  the  Son  of  God,  and  the 
nature  and  glory  of  his  kingdom,  to  be  as  fo  many  harbin 
gers  to  make  way  for  him,  and  that  their  prophecies  fhould 

remain  in  the  church. 
.. 
It   was   alfo    defirable   that   the  church  fhould  have  a 

hook  of  divine  fongs  given  by  infpiration  from  God, 
wherein  there  mould  be  a  lively  reprefentaiion  of  the 
true  fpirit  of  devotion,  of  faith,  hope,  and  divine  love, 
joy,  refignation,  humility,  obedience,  repentance,  &c. 
Again,  tliat  we  ftiould  have  fuch  books  of  moral  inftruc- 
tions  as  thofe  of  Proverbs  and  Ecclefiaftcs,  relating  to 
the  affairs  and  ftate  of  mankind,  and  the  concerns  of 
human  life,  containing  rules  of  true  wifdom  and  pru 
dence  for  our  conduct  in  all  circuroftances  :  likewrfe  that 
we  fhould  have  fuch  a  reprefentation  of  the  great  love 
between  Chrift  and  his  fpoufe,  the  church,  particularly 
adapted  to  the  difpofition  and  .holy  affieitions  of  a  true 
believer,  as  we  have  in  Solomon's  Song:  alfo  that  we 
fhould  have  a  book  to  teach  us  how  to  conduct  ourfelves 
under  affliction,  feeing  the  church  of  God  is  here  in  a 
militant  ftate,  and  his  people  through  much  tribulation 
enter  into  the  kingdom  of  heaven  ;  therefore  God  has 
given  us  a  book  moft  proper  in  thefe  circumftances,  even 
that  of  Job,  written  upon  occafion  of  the  afflictions  of 
a  particular  faint,  and  which  was,  probably,  given  to  the 
church  in  Egypt  under  her  afflictions  there  ;  and  is  made 
\ifc  of  by  the  apoftle  to  comfort  Chrfftians  under  perfe- 
cxitions.  [James  v.  n.]  '  Ye  have  heard  of  the  patience 
'  of  Job,  and  have  lecn  the  end  of  the  Lord  ;  that  the 

Rr  <  Lord 


3o6        HISTORY   OF   REDEMPTION. 

4  Lord  is  very  pitiful  and  of  tender  mercy.'  God  was 
alfo  plenfed,  in  this  book  of  Job,  to  give  fome  view  of  the 
ancient  divinity  before  the  giving  of  the  law. 

Thus,  from  this  brief  review,  I  think  it  appears,  that 
every  part  of  the  fcriptures  of  the  Old  Teftament  is  very 
ufeful  and  neceflary,  and  no  part  of  it  can  be  fpared, 
without  lofs  to  the  church  ;  and  therefore  the  wifdom  of 
God  is  confpicuous  in  ordering  that  the  fcriptures  of  the 
Old  Teftament  ihould  confift  of  thofe  very  books  of  which 
they  do  confift. 

Before  I  difmifs  this  particular,  I  would  add,  that  it  is 
yery  obfervable,  that  the  hiftory  of  the  Old  Teftament 
is  large  and  particular  where  the  great  affair  of  redemp 
tion  required  it;  as  where  there  was  moft  done  towards 
this  work,  and  moft  to  typify  Chrift,  and  to  prepare  the 
way  for  him.  Thus  it  is  very  large  and  particular  in  the 
hiftory  of  Abraham  and  the  other  patriarchs;  but  very 
fhort  in  the  account  of  the  time  which  the  children  of 
Ifracl  fpent  in  Egypt.  So  it  is  large  in  the  account  of 
the  redemption  out  of  Egypt,  and  the  rirft  fettling  of 
the  affairs  of  the  Jewifli  church  and  nation  in  Mofes  and 
Joihua's  time  ;  but  much  fhorter  in  the  account  of  the 
times  of  the  judges.  So  again,  it  is  large  and  particu 
lar  in  the  account  of  David  and  Solomon's  times,  and 
very  fhort  in  the  hiftory  of  the  enfuing  reigns.  Thus 
the  accounts  are  long  or  fhort,  juft  as  there  is  more  or  lefs 
of  the  affair  of  redemption  to  be  feen  in  them. 

5.  From  what  has  been  faid,  we  may  fee  that  Chrift 
and  his  redemption  are  the  great  fubje6t  of  the  whole 
Bible.  Concerning  the  New  Teftament  the  matter  is 
plain;  and  by  what  has  been  faid  on  this  fubject  hi 
therto,  it  appears  to  be  fo  alfo  with  relpe£t  to  the  Old 
Teftament.  Chrift  and  his  redemption  is  the  great  fub 
ject  of  the  prophecies,  as  well  as  the  fongs  of  the  Old 
Teftament  ;  and  die  moral  rules  and  precepts  are  all 
given  in  fubordination  to  him  ;  and  Chrift  and  his  re 
demption  are  alfo  the  great  fubjecl:  of  the  hiftory  of  the 
Old  Teftament,  fiv,m  the  beginning  all  along  ;  and  even 
the  liiftoVy  of  the  creation  is  brought  in  as  an  introduc 
tion 


IMPROVEMENT    OF   PERIOD    I.          307 

tion  to  the  hiftory  of  redemption  which  immediately  fol 
lows  it.  The  whole  hook,  both  the  Old  Teftament  and 
New,  is  filled  with  the  gofpel  ;  only  with  this  difference, 
that  the  Old  Teftament  contains  the  goipel  under  a  vail, 
but  the  New  contains  it  unvailed,  fo  that  we  may  fay  the 
glory  of  the  Lord  with  open  face. 

6.  By  what  has  been  faid,  we  may  fee  the  ufefulnefs 
and  excellency  of  the  Old  Teftament.  Some  are  ready 
to  look  on  it  as  being  out  of  date,  and  as  if  we,  in  thefe 
days  of  the  gofpel,  had  but  little  to  do  with  it ;  which 
is  a  very  great  miftake,  arifing  from  want  of  obferving. 
its  nature  and  defign,  which,  if  it  were  cbferved,  .would 
appear  full  of  the  gofpel  of  Chrift,  and  would  in  an  ex 
cellent  manner  illuftrate  and  confirm  the  glorious  doc 
trines  and  promifes  of  the  New  Teftament,  Thofe  parts 
of  the  Old  Teftament  which  are  commonly  looked  upon 
as  containing  the  leaft  divine  inftrudtion,  are,  as  it  were, 
mines  and  treafures  of  gofpel  knowledge  ;  and  the  reafon 
why  they  are  thought  to  contain  fo  little,  is,  becaufe 
perfons  do  but  fuperficially  read  them.  The  treafures 
which  are  hidden  underneath  are  not  obferved.  They 
only  look  on  the  top  of  the  ground,  and  fo  fuddenly  pafs 
a  judgment  that  there  is  nothing  there ;  but  they  never 
dig  into  the  mine  ;  if  they  did,  they  would  find  it  richly 
ftored  with  illver  and  gold,  and  would  be  abundantly  re 
quited  for  their  pains. 

What  has  been  faid,  may  fhow  us  what  a  precious 
treafure  God  has  committed  into  our  hands,  in  that  he 
has  given  us  the  Bible.  How  little  do  moft  perfons  con- 
fider  how  much  they  enjoy,  in  that  they  have  the  poflef- 
fion  of  that"  holy  book,  and  may  converfe  with  it  as 
they  pleafe?  What  an  excellent  book  is  this,  and  how 
far  exceeding  all  human  writings,  wherein  God  reveals  to 
us,  and  gives  us  a  view  of  the  grand  defign  and  gloriou1: 
fcheme  of  Providence  from  the  beginning  of  the  world, 
either  in  hiftory  or  prophecy  !  that  reveals  the  great 
Redeemer  and  his  glorious  redemption,  and  the  various 
fteps  by  which  God  accomplilhes  it  from,  the  fir  ft  foun 
dation  to  the  top  ftone  !  Shall  we  prize  an  hiftory  which 

R  r  ? 


368        HISTORY   Of   REDEMPTION. 

gives  w  a  clear  account  of  fome  great  earthly  prince,  or 
mighty  warrior,  33  of  Alexander  the  Great,  or  Julius  Csefar, 
or  the  Drke  of  Marlbcrourh  ?  and  fhall  we  not  prize  the 
hiftorv  th;r  God  gives  us  of  the  glorious  kingdom  of  his 
Son  Jefps  Cnrid,  the  Prince  and  Saviour;  and  of  the  wars 
and  other  great  ..T-nfaJ/i^r.s  of  that  King  of  kings  and  Lord 
of  armies,  the  Lord  mighty  in  battle  ?  the  hiftory  of  the 
things  which  Le  has  wrought  for  the  redemption  of  his 
chofen  people  ? 

7.  What  has  been  faid,  may  make  us  fenfible  how  much, 
moft  perfons  are  to  blame  for  their  inattentive  way  of  read 
ing  the  fcriptures.  How  much  do  the  fcriptures  contain, 
if  it  were  but  cbferved  r  The  Bible  is  the  moft  compre- 
henlive  book  in  the  world.  But  what  will  all  this  fignify 
to  us,  if  we  read  it  without  obferving  what  is  the  drift  of 
the  Holy  Ghoft  in  it  ?  The  pfalmift  [Pfal.  cxix.  18.]  begs 
of  God,  '  That  he  would  enlighten  his  eyes,  that  he  might 
«  behold  wondrous  things  out  of  his  law.'  The  fcriptures 
are  full  of  wondrous  things.  Thofe  hiftories  which  are 
commonly  read  as  if  they  were  only  hiftories  of  the  private 
concerns  of  fuch  and  fuch.  particular  perfons,  fuch  as  the 
hiftories  of  Abraham,  Ifaac,  and  Jacob,  and  Jofeph  ;  alfo 
the  hiftory  of  Ruth  ;  and  the  hiftories  of  particular  law 
givers  and  princes,  as  the  hiftory  of  Jofhua  and  the  Judges, 
and  David  and  the  Ifraelitifh  princes,  are  accounts  of  much 
greater  things,  things  of  far  more  importance  and  exten- 
five  concernment,  than  thcfe  that  read  them  are  commonly 
aware  of. 

The  hiftories  of  fcrlpture  are  commonly  rend  as  if  they 
were  ftories  written  only  to  entem-in  men's  fancies  and 
to  arnufe  their  Icifure  hours,  when  the  infinitely  great 
things  containeH  or  pointed  at  in  them  are  paiTed  over, 
and  never  taken  notice  of.  Whatever  treafures  the  fcrip 
tures  contain,  we  fhall  be  never  the  better  for  them,  if 
\ve  do  not  cbferve  them.  He  that  has  a  Bible,  and  doc<; 
not  ooferve  what  is  contained  in  it,  is  like  a  man  WJK> 
has  a'  box  full  of  filver  and  gold,  and  does  not  know 
it,  does  not  obfetve  that  it  is  anv  thing  more  than  a  vef-  ' 


• 
IMPROVEMENT   OF  PERIOD   I.          309 

lei  filled  with  common  flones.  As  long  as  it  is  thus  with 
him,  he  will  be  never  the  better  for  hi$  treafure  ;  for 
he  that  knows  not  that  he  has  a  treafure,  will  never  make 
ufe  of  what  he  has,  and  fo  might  as  well  be  without 
it.  He  who  has  a  plenty  of  the  choiceft  food  ftored  up 
in  his  houfe,  and  does  not  know  it,  will  never  tafte  what 
he  has,  and  will  be  as  likely  to  ftarve  as  if  his  houfe  were 
empty. 

8.  What  has  been  faid,  may  fhow  us  how  great  a  per- 
fon  Jefus  Chrift  is,  and  how  great  an  errand  he  came  into 
the  world  upon,  feeing  there  was  fo  much  done  to  prepare 
the  way  for  his  coming.  God  had  been  doing  nothing 
elfe  but  preparing  the  way  for  his  coming,  through  all 
ages,  from  the  beginning.  If  we  had  notice  of  a  certain 
ftranger's  being  about  to  come  into  a  country,  and  {hould 
obferve  that  a  great  preparation  was  made  for  his  coming, 
that  many  months  were  taken  up  in  it,  and  great  things 
done  ;  and  that  many  great  alterations  were  made  in  the 
flate  of  the  whole  country,  and  that  many  hands  were 
employed,  and  perfons  of  great  note  were  engaged  in 
making  preparation  for  the  coming  of  this  perfon,  and 
the  whole  country  was  overturned,  and  all  the  affairs 
and  concerns  of  the  country  were  ordered  fo  as  to  be 
fubfervient  to  the  defign  of  entertaining  that  perfon  when 
he  fhould  come  ;  it  would  be  natural  for  us  to  think 
with  onrfelves,  why,  furely,  this  is  fome  extraordinary 
perfon  indeed,  and  it  is  fome  very  great  bufmefs  that  he  is 
coming  upon  ! 

How  great  a  perfon  then  muft  he  be,  for  whofe  coming 
into  the  world  the  great  God  of  heaven  and  earth,  and 
governor  of  all  things,  fpent  four  theufand  years  in  pre 
paring  the  way,— bringing  mighty  events  to  pafs,  accom- 
pliihing  wonders  without  number,  often  overturning  the 
world  in  order  to  it,  and  caufmg  all  the  revolutions  and 
changes  in  the  habitable  world  from  generation  to  gene 
ration  to  be  fubfervient  to  this  great  defign  ?  Surely  this 
muft  be  fome  very  great  and  extraordinary  perfon,  and 
a  great  work  indeed  it  muft  needs  be  that  he  is  coming 

o  .  w 

about !  " 

We 


3io        HISTORY    OF    REDEMPTION. 

We  read,  [Matth.  xxi.  8— 10.]  that  when  Chrift  was 
coming  into  Jerufalem,  and  the  multitudes  ran  before 
him,  and  cut  down  branches  of  palm-trees,  and  ftrewed 
them  in  the  way,  and  others  fpread  their  garments  in  the 
way,  and  cried,  '  Hofanna  to  the  fon  of  David,'  that  the 
whole  city  was  moved,  faying,  Who  is  this  ?  They  won 
dered  who  that  extraordinary  perfon  fhould  be,  that  there 
ihould  be  fuch  an  ado  made  on  occafion  of  his  coming 
into  the  city,  and  to  prepare  the  way  before  him.  But 
if  we  confider  what  has  been  faid  on  this  fubjedt,  what 
great  things  were  done  in  all  ages  to  prepare  the  way  for 
Chrift's  advent,  and  how  the  world  was  often  overturned 
to  make  way  for  it,  much  more  may  we  cry  out,  Who  is 
this?  What  great  perfon  is  this?  And  fay,  [as  in  Pfalm 
xxiv.  8— 10.]  '  Who  is  the  King  of  glory,'  that  God 
ihould  (how  fuch  refpedt,  and  put  fuch  vaft  honour  upon 
him  ?  Surely  this  perfon  is  honourable  indeed  in  God's 
eyes,  and  greatly  beloved  of  him  ;  and  furely  it  is  a  great 
errand  upon  which  he  is  fent  into  the  world  ! 

.    c' 
i 
. 

:£'•'/• 


FERIOI: 


. 

. 


[    3"     I 


. 

' 

PERIOD      II. 

• 

- 
FROM  CHRIST'S  INCARNATION  TO  HIS  RESURRECTION. 


H 


.AVING  fhown  how  the  work  of  redemption  was 
carried  on  through  the  firft  period,  from  the  fall  of  man 
to  the  incarnation  of  Chrift,  I  come  now  to  the  fecond, 
viz.  the  time  of  Chrift's  humiliation,  or  the  fpace  from 
his  incarnation  to  his  refurrection.  And  this  is  the  moft 
remarkable  period  that  ever  was  or  ever  will  be.  Though 
it  was  but  between  thirty  and  forty  years,  yet  more  was 
done  in  it  than  had  been  from  the  beginning  of  the  world 
to  that  time.  We  have  obferved,  that  all  events  from  the 
fall  to  the  incarnation  were  only  preparatory  for  what 
was  now  done.  And  it  may  alfo  be  obferved,  that  what 
was  done  before  the  commencement  of  time,  in  the  eter 
nal  counfels  of  God,  and  between  the  perfons  of  the  Trini 
ty,  chiefly  refpecled  this  period.  We  therefore  now  pro 
ceed  to  confider  the  fecond  proportion,  viz. 

THAT  THE  TIME  FROM  CHRIST'S  INCARNATION  TO 
HIS  RESURRECTION  WAS  EMPLOYED  IN  PROCURING 
AND  PURCHASING  REDEMPTION.  - 

Though  there  were  many  things  done  preparatory  to 
our  redemption  from  the  fall  of  man  to  this  time,  and 
millions  of  facrifices  had  been  offered  up  ;  yet  none  of 
-  them  could  purchafe  our  redemption.  But  as  focn  as 
Chrift  was  incarnate,  the  purchafe  immediately  began  ; 
and  the  whole  time  of  Chrift's  humiliation,  from  his  be 
coming  incarnate,  till  the  morning  that  he  arofe  from  the 
dead,  was  taken  up  in  this  purchafe,  and  then  it  was  com 
pletely  finiihed.  As  nothing  was  done  before  Chrift's  in 
carnation,  fo  nothing  was  done  after  his  refurrec~lion,  to 
purchafe  redemption  for  men.  Nor  will  there  ever  be 

any 


3i2         HISTORY    OF    REDEMPTION. 

any  thing  more  done  to  all  eternity  :  but  that  very  momeni 
that  the  human  nature  of  Chrift  ceafed  to  remain  under 
the  power  of  death,  the  tstmoft  farthing  of  the  price  of 
the  falvation  was  paid  for  every  one  of  the  eledt. 

BUT  for  the  more  orderly  and  regular  confideration  of 
the  great  things  done  by  our  Redeemer  to  purchafe  re 
demption  for  us, 

i.  I  would  fpeak  of  Chrift  becoming  incarnate  to  capa 
citate  himfelf  for  his  purchafe  ;— and, 

£.  Of  the  purchafe  itfelf. 


§  I.     Of  CHRIST'S  INCARNATION* 

FIRST,  I  would  oonfider  Chrift's  taking  -upon  him 
our  nature  to  put  himfelf  in  a  capacity  to  purchafe  re 
demption  for  us.— This  was  abfohrtely  neceffary,  for 
though  Chrift,  as  God,  was  infinitely  fufficicnt  for  the 
work,  yet  to  his  being  in  an  immediate  capacity  for  it, 
it  was  needful  that  he  mould  not  only  be  God  but  man. 
If  Chrift  had  remained  only  in  the  divine  nature,  he  could 
not  have  purchafed  our  falvation  ;  not  from  any  imperfec 
tion  of  the  divine  nature,  trat  't>y  reafon  of  its  abfolute 
and  infinite  perfection':  for  Chrift,  merely  as  God,  was 
not  capable  either  of  obedience  or  fuffering.  And  it  was 
necefTary  not  only  that  Chrift  ihould  take  upon  him  a 
created-nature,  but  that  he  Ihould  take  upon  him  our  na 
ture.  It  would  not  have  fufficed  for  him  to  have  become 
an  angel,  and  to  have  obeyed  and  fuffcred  in  the  angelic 
nature.  But  it  was  necefTary  that  he  ihould  become  a  man., 
and  that  upon  three  accounts. 

(i.)  It  was  needful  to  anfwer  the  law,  that  that  nature 
mould  obey,  to  which  the  law  was  given.  Man's  law 
could  not  be  anfwered,  but  by  being  obeyed  by  man. 
God's  juitice  infilled  upon  it,  that  the  law  which  he  had 
given  to  man  fhouhl  be  honoured  and  fubinirtcd  to,  and 
fulfilled  by  the  human  nature,  otherwife  the  law  could 
not  be  anfwered  for  men.  The  words,  Thou  Jkali,  or 

Thou 


OF   CHRIST'S    INCARNATION. 

Thou  fhalf  list  do   thus  or  thus,  were    fpoken  to  mankind, 
and  therefore  the  human  nature  muft  fulfil  them. 

(2.)  It  was  needful  to  anfwer  the  law  that  the  nature 
that  finned  fhould  die.  Thefe  words,  '  Thou  {halt  furely 
*  die,'  refpe6l  the  human  nature  :  the  fame  nature  to  which 
the  command  was  given,  was  the  nature  to  which  the 
threatening  was  directed. 

(3.)  God  faw  meet,  that  the  fame  world  which  was  the 
ftage  of  man's  fall  and  ruin,  fhould  alfo  be  the  ftage  of 
his  redemption.  We  read  often  of  his  coming  into  the 
world  to  fave  finners,  and  of  God's  fending  him  into  the 
world  for  this  purpofe.  It  was  needful  that  he  fhould  come 
into  this  finful,  miferable  world  to  reftore  and  fave  it,  and 
that  he  fliould  tabernacle  with  us:  [John  i.  14.]  '  The 
Word  was  made  flefh,  and  dwelt  among  us.' 

CONCERNING  the  INCARNATION  of  Chrift,  I  would- 
oblerve  the  following  things  : 

"  The  incarnation  itfelf ;  in  which  efpecially  two  things 
are  to  be  confidered,  viz. 

(i.)  His  conception,  which  was  in  the  womb  of  Mary, 
whereby  he  became  truly  the  fon  of  man,  as  he  was  often 
called.  He  was  one  of  the  pofterity  of  Adam,  a  child,  of 
Abraham,  and  a  fon  of  David  according  to  God's .  promife. 
But  his  conception  was  not  in  the  way  of  ordinary  gcnc- 
Tation,  but  by  the  power  of  the  Holy  Ghoft.  Chrift  was 
formed  in  the  womb  of  the  Virgin,  of  the  fubftance  of 
her  body,  by  the  power  of  the  Spirit  of  God.  So  that  he 
was  the  immediate  fon  of  the  woman,  but  not  the  imme 
diate  fon  of  any  male  whatfoever  ;  and  fo  was  the  feed  of 
the  woman,  and  the  fbn  of  a  virgin.  (?) 

S  s  (2.)   His 


(z)  Chrift  born  of  a  VIRGIN.]  Some  learned  men  have  cited 
a  tradition  from  the  Talmud,  that  ieems  very  remarkably  to  al 
lude  to  this,  viz,  '  That  when  Mefiiah  mould  come,  no  man 
'  fhould  know  whence  he  was,  and  that  his  birth  fhould  be  like 
'  the  dew  of  the  Lord,  as  drops  upon  the  grafs,  expe&ing  not 
'  the  labour  of  man.'  [STACKHOUSE'S  Hift.  of  the  Bible,  book 
viii.  chap.  I.  and  compare  John  vii.  27.  *  When  Chrift  covneth  no 
*  man  knoweth  whence  he  is  ;'  alfo  Note  o,  page  231,  above.] 


3 14        HISTORY   OF   REDEMPTION. 

(2.)  His  birth.— -Though  the  conception  of  Chrift  was 
fupernatural,  yet  after  he  was  conceived,  his  human  nature 
•was  gradually  perfected  in  the  womb  as  others  are,  and  his 
birth  was  in  the  natural  way  of  nature.  But  his  concep 
tion  being  fupernatural,  by  the  power  of  the  Holy  Ghoft, 
he  was  both  conceived  and  born  without  fin. 

2.  The  fecond  thing  I  would  obferve  concerning  the 
incarnation  of  Chrift,  is  the  fulnefs  of  the  time  in  which 
it  was  accomplifhed.  It  was  after  things  had  been  prepar 
ing  for  it  from  the  fall,  and  when  all  things  were  ready. 
It  came  to  pafs  at  a  time,  which  in  infinite  wifdom  was 
the  moft  fit  and  proper:  [Gal.  iv.  4.]  '  When  the  fulnefs 
'  of  time  was  come,  God  fent  forth  his  Son,  made  of  a 
•  woman,  made  under  the  law.' 

It  was  now  the  moft  proper  time  on  every  account. 
^Any  time  before  the  flood  would  not  have  been  fo  fit  a 
time.  For  then  the  mifchief  and  ruin  that  the  fall 
brought  on  mankind,  was  not  fo  fully  feen.  The  curfe 
did  not  fo  fully  come  on  the  earth  before  the  flood,  as 
it  did  afterwards  :  for  though  the  ground  was  curfed  in  a 
great  meafure  before,  yet  it  pleated  God  that  the  curfe 
ihould  once,  before  the  reftoration  of  Chrift,  be  executed 
in  an  univerfal  deftruction,  as  it  were,  of  the  very  form 
of  the  earth  ;  that  the  dire  effects  of  the  fall  might  once  in 
fuch  a  way  be  feen  before  the  recovery  by  Chrift.  Though 
mankind  were  mortal  before  the  flood,  yet  their  lives  were 
continued  the  greater  part  of  a  thoufand  years  ;  a  kind  of 
immortality  in  companion  with  what  the  life  of  man  is 
now.  It  pleafed  God,  that  the  curfe,  '  Duft  thou  art  and 
'  to  duft  thou  (halt  return,'  fhould  have  its  full  accomplilli- 
ment,  before  the  Redeemer  came  to  purchafe  a  never-end 
ing  life  for  man. 

It  would  not  have  been  fo  fit  a  time  for  Chrift  to  come," 
after  the  flood,  before  Mofes's  time  ;  for  till  then  man 
kind  were  not  fo  univerfally  apoftatized  from  the  true 
God ;  they  were  not  fallen  univerfally  into  heatheniih 
darkncfs  ;  and  fo  the  need  of  Chrift,  the  light  of  the 
world  was  not  fo  evident:  and  the  woful  confequence 
of  the  fall  with  refpecl  to  man's  mortality,  was  not  fo 

fully 


OF   CHRIST'S   INCARNATION.  315 

fully  manifeft  till  then  ;  for  man's  life  was  not  fo  fhorten- 
ed  as  to  be  reduced  to  the  prefent  itandard  till  about  Mo- 
fes's  time. 

It  was  moft  fit  that  the  time  of  the  Mefliah's  coming 
fhould  not  be  till  many  ages  after  Mofes's  time  ;  till  all 
nations  but  the  children  of  Ifrael,  had  lain  long  in 
heathenim  darkncfs  ;  that  the  remedileffnefs  of  their 
difeafe  might  bv  long  experience  be  feen,  and  fo  the 
abfolutc  neceffity  of  the  heavenly  Phyiician,  before  he 
came. 

Another  reafon  why  Chrift  did  not  come  foon  after 
the  flood  probably  was,  that  the  earth  might  be  full  of 
people,  that  Chrift  might  have  the  more  extenfive  king 
dom,  and  that  the  effects  of  his  light,  and  power,  and 
grace,  might  be  glorified,  and  that  his  victory  over  Sa-, 
tan  might  be  attended  with  the  greater  multitude  of  con- 
quefts.  It  was  alfo  needful  that  the  coming  of  Chrift 
fhould  be  many  ages  after  Mofes,  that  the  church  might 
be  prepared,  by  the  Mefliah's  being  many  ways  prefigured 
and  foretold,  and  by  his  being  long  expected.  It  was  not 
proper  that  Chrift  mould  come  before  the  Babylonifh 
captivity,  becaufe  Satan's  kingdom  was  not  then  come  to 
the  height.  The  heathen  world  before  that  confifted  of 
leffer  kingdoms.  But  God  faw  meet  that  the  Mefliah 
ihould  come  in  the  time  of  one  of  the  four  great  mo 
narchies  of  the  world.  Nor  was  it  proper  that  he  fhould 
come  in  the  time  of  the  Babylonifh  monarchy ;  for  it 
was  God's  will,  that  feveral  general  monarchies  fhould 
follow  one  another,  and  that  the  coming  of  the  Mcf- 
fiah  fhould  be  in  the  time  of  the.  laft,  which  appeared 
above  them  all.  The  Pcrfian  monarchy,  by  overcom 
ing  the  Babylonian,  appeared  above  it  ;  and  fo  the 
Grecian,  by  overcoming  the  Perfian,  appeared  above  that ; 
and  tor  the  fame  reafon,  the  Roman  above  the  Grecian. 
Now  it  was  the  \\i!lof  God,  that  his  Son  fhould  make 
his  appearance  in  the  world  in  the  time  of  this  greateft 
and  ilrongeft  monarchy,  which  was  Satan's  vifible  king 
dom  in  the  world  ;  that  by  overcoming  this,  he  might 
vifibly  overcome  Satan's  kingdom  in  its  greateft  ftrength 

S  s  2  and 


Si6        HISTORY    OF    REDEMPTION. 

and  glory,  and  fo  obtain  the  more  complete    triumph  <3V«r 
Satan  himfelf. 

It  was  not  proper  that  Chrift  fhould  come  before  the 
Babylonilh  captivity.  For,  before  that,  we  have  no  hif- 
tories  of  the  Hate  of  the  heathen  world,  to  give  us  fo  full 
proof  of  the  need  of  a  Saviour.  And  befides,  before  that 
learning  did  not  much  flouriih,  and  fo  the^e  had  not 
been  opportunity  to  ihow  the  infufficiency  of  human 
learning  and  wifdom  to  reform  and  fave  mankind.  Again, 
before  that,  the  Jews  were  not  difperfed  over  the  world, 
as  they  were  afterwards  ;  and  fo  things  were  not  prepared 
in  this  rcfpeft  for  the  coming  of  Chriil.  The  necellity  of 
abolifhing  the  Jewifh  dilpcnlation,  was  not  then  fo  ap 
parent  as  it  was  afterwards  made,  by  the  difperiion  of  the 
Jews  ;  neither  was  the  way  prepared  for  the  propagation 
of  the  gofpel,  as  it  was  afterwards,  by  the  fame  difper 
iion.  Many  other  things  might  be  mentioned,  by  which 
it  would  appear,  that  no  other  time  before  that  very  time 
in  which  Chrift  did  come,  would  have  been  proper  lor 
his  appearing  in  tlxc  world  to  purchafe  the  redemption  of 
men.  (A) 

3.  The  next  thing  that  I  would  obferve,  is  the  great- 
ncfs  of  this  event.  ChriiVs  incarnation  was  more  won 
derful  than  any  thing  that  had  ever  come  to  pafs  ;  and 
there  has  been  but  one  greater  event  that  has  ever  come 
to  pafs  iincc,  and  that  was  his  death.  The  creation  of 
the  world  was  a  very  great  thing,  but  not  fo  great  as  the 
incarnation  of  Chrift.  It  was  a  great  thing  for  God  to 
make  the  creature,  but  not  fo  much  as  for  the  Creator 
himfelf  to  become  one.  We  have  fpoken  of  many  great 
vhings  that  were  accomplished  from  one  age  to  another, 

in 

(A)  Other  reafons  for  Cbri/t's  appearance  at  THIS  TIME.]  One 
of  thefe  we  fhall  add  from  a  late  ingenious  author — "  Had  Chriti. 
appeared  while  the  Jews  were  a  free,  independent  nation,  with 
the  power  of  life  and  death  in  veiled  in  them,  they  vvonlu,  dotihi- 
lefs,  have  taken  him  off  at  the  firft  difcovery  of  his  public  cha 
racter,  and  by  that  means  have  prevented  the  propagation  of  his' 
•jodrine,  without  fome  miraculous  interpolation."  rDr.  WARD'S 
pifertations,  No.  XV.] 


OF  CHRIST'S   INCARNATION.  317 

in  the  ages  between  the  fall  of  man  and  the  incarnation 
of  Chrift  :  but  this  was  a  much  greater  event  than  any  of 
them.  Then  was  the  greateft  perfon  born  that  ever  was  or 
ever  will  be. 

4.  Next  obferve  the  remarkable  circumflances  of  it; 
fuch  as  his  being  born  of  a  virgin,  pious  and  holy  indeed, 
but  poor,  as  appeared  by  her  offering  at  her  purification : 
[Luke  ii.  24.]  '  And  to  offer  a  facrifice  according  to  that 

*  which  is  faid  in  the  law  of  the  Lord,  A  pair  of  turtle 
'  doves,    or  two  young  pigeons.'     Which  refers  to  Lev. 
v.  7.     '  And  if  fhe  be  not  able  to  bring  a  lamb,  then  fhe 
4  fhall  bring  two  turtles,  or  two  young  pigeons.'     And 
this  poor  virgin  was  efpoufed   to  an  hufband  who  was  a 
poor  man.     Though  they  were  both  of  the  royal  family  of 
David,    the  mod  honourable  family,  and  Jofeph  was  the 
rightful  heir  to  the  crown  ;  yet  the  family  was  reduced  to 
a  very  low  flate  ;  which  is  reprefented  by  the  tabernacle 
of  David  being  fallen  or  broken  down.   [Amos  ix.   n.] 
'  In  that  day  will  I  raife  up  the  tabernacle  of  David  that 
'  is  fallen,  and  clofe   up  the  breaches  thereof,  and  I  will 
'  raife  up  his   ruins,   and   I  will  build  it  as  in  the  days  of 
<  old.' 

He  was  born  in  the  town  of  Bethlehem  as  was  fore 
told  :  (B)  and  there  was  a  very  remarkable  providence  of 

God 

(B)  Chrlft  to  be  lorn  in  BETHLEHEM.]  This  was  predicted  by 
die  Prophet  Micah,  [chap.  v.  2.]  and  his  words  are  quoted  with 
fome  variation  by  the  Evangelift  Matthew,  [chap.  ii.  3 — 6.]  "  In 
St.  Matthew  it  is  faid,  '  Thou,  Bethlehem  IN  the  land  of  Judah, 
'  art  not  the  leaft  :'  whereas  in  the  Hebrew  it  is,  '  though  thou 

*  art  the  leaft :'  the  fenfe  in  both  is  clear  and  confident,  for  this 
city,  though  far  from  being  the  moft  confiderable  in  extent  of  all 
thofe  belonging  to  the  princes  of  Judah,  is  neverthelefs,  on  account 
of  the  governor  or  ruler  that  was  to  come  out  of  it,  not  the  leaft 
among  the  thoufands  of  Judah.     The  learned  Pococke   on  thL: 
paffage  has  fhewn,    that   the   original  word  may   fignify   either 
great  or  little.     If  it  is  read  as  in  the  tranflation  from  the  Syriac, 
in  the  Englifli  Polyglot,  with  an  interrogation,  it  will  have  the 
force  of  a  negative,  and  then  may  well  be  rendered,  as  in  the 
Arabic  and  Perfic  veriions,  and  in  the  gofpel  by  St.  Matthew; 
•jut  if  without  any  inteirogation,  it  will  be  as  it  is  in  the  other 
yerfionSo 

«  Whq 


*i6          HISTORY    OF    REDEMPTION. 

God  to  bring  about  the  'fulfilment  of  this  prophecy,  the 
taking  of  all  the  world  by  Auguftus  Casfar,  [Luke  ii.  i.] 
lie  WT.3  born  in  a  very  lo\v  condition,  even  in  a  liable,  and 
laid  in  a  manrer.  (c) 

c.  I    would    chtcrvc    the    concomitants   of    this    great 

*J  o 

event,— An:1:, 

(i.)  Firfl  the  return  of  the  Spirit;  which  indeed 
began  a  little  be  lore  the  incarnation  of  Chrift  ;  but  yet 

was 

"  Who  this  ruler,  or  prince,  or  king  is,  tliat  fhould  come  from 
Bethlehem,  is  determined  by  the  defcriptjon  that  immediately 
follow:',  *  whofe  goipgs  forth  have  been  from  of  'old,  from  ever- 
«  btiiii;.,-.' 

"  It  is  he  who  fo  often  went  forth  in  the  name  of  the  Lord, 
who  convcrfed  with  Abraham  and  Mofes,  who  was  before  the 
foundation  of  the  earth  was  laid,  and  who  at  lad  was  made  mani- 
fe'i  in  thcfkfh,  and  came  forth  from  Bethlehem,  the  King  of  the 
Jev.s."  [Dr.  SHARP'S  Argument  from  the  Prophecies  in  Defence 
of  Chriilianity,  p.  153  — 155.] 

(c)  This  Prophecy  woNDERFULLY/v/^7/W.]  '•'  The  Emperor 
of  Rome  iffucs  a  royal  edift,  that  all  his  large  dominion  (hall  be 
taxed.  Ke  meant  to  fill  his  coffers  with  money  ;  but  a  greater 
Sovereign  than  he  intended  the  fulfilling  of  his  promifes.  While 
every  man  repairs  to  his  city  to  be  taxed,  in  obedience  to  the  im 
perial  mandate,  Jofeph  his  father,  as  was  fuppofed,  repairs  among 
the  i  ell  to  Bethlehem,  the  city  of  his  family,  being  of  the  houfe 
and  lineage  of  David.  And  now  he  is  ai  rived  with  Mary,  his 
efpoufed  \s  ife  ;  who  being  near  the  time  of  her  delivery,  had  been 
directed  by  Providence,  or  fpecial  inftinft,  to  accompany  her  huf- 
band  on  this  occafion.  No  eoftly  palace  receives  our  weary  tra- 
velleis.  A  common  inn  is  the  place  of  his  nativity  :  perhaps  a 
filent  intimation,  that  he  himfelf  fliould  be  a  common  faviour. 
Nor  even  in  the  inn  could  a  commodious  apartment  be  fpared  to 
the  Lord  of  heaven  and  earth.  Ye  men  of  Bethlehem,  what  a 
gueft  did  ye  exclude  !  The  coarfe  accommodation  of  a  manger 
was  all  his  mother  could  obtain  for  her  tender  infant.  Lo  !  there 
he  lies  wrapt  in  hvaddling  cloaths,  whom  the  heaven  of  heavens 
Cannot  cont".in  .  .  .  fcr  this  is  he — believe  it,  ye  children  of  men — 
v/hofe  name  is  Iinmanuel,  which  by  interpretation  is,  God  with 
us  !  This  is  he,  who  from  all  everlading  was  the  brightnefs  of  the 
Father's  glory,  the  cxprefs  image  of  his  perfon,  who  rejoiced  al 
ways  before  lii:~n,  and  was  daily  his  delight !  ....  O  ye  beautiful 
fcer.e:,  of  the  creation,  thou  glorious  fun,  thou  filver  moon,  and 
?,I!  ye  glittering  itars,  in  you  the  invifible  things  of  God  are  clear 
ly  feen  ;  but  now  you  are  eclipfed  by  the  more  excellent  glory, 
God  manifcfled  in  the  flefli!"  [M'livvEN's  Eflays,  vol.  ii. 
7-ic.] 


OF  CHRIST'S   INCARNATION.  319 

was  given  on  occafion  of  that,  as  it  was  to  reveal  either  his 
birth,  or  that  of  his  forerunner  John  the  Bapcift.  I  have 
hefore  obferved  how  the  fpirit  of  prophecy  ceafecl  not  long 
after  the  book  of  Malachi  was  written.  From  about  the 
fame  time  vifions  and  immediate  revelations  ceafed  alio  : 
But  now,  on  this  occafion,  they  are  granted  anew,  and 
the  Spirit  in  thefe  operations  returns  again.  The  fir  ft 
inftance  of  its  reftoration  that  we  have  an  account  of  is 
in  the  vilion  of  Zacharias,  the  father  of  John  the  Baptift. 
[Luke  i.]  The  next  is  in  the  vifion  which  the  virgin 
Mary  had.  The  third  in  the  vifion  of  Jofcph.  [Matt,  i.] 
In  the  next  place,  the  Spirit  was  given  to  Elizabeth. 
[Luke  i.  41.]  Next,  to  Mary,  as  appears  by  her  fong. 
[Luke  i.  46,  &c.]  Then  to  Zacharias  again,  [ver.  64.] 
alfo  to  Simeon,  [Luke  ii.  25.]  to  Anna,  [vcr.  36.]  Af 
terwards  to  the  wife  men  in  the  caft.  Then  to  Jofeph 
again,  directing  him  to  flee  into  Egypt,  and  after  that  di 
recting  his  return. 

(2.)  I  would  next  obferve  the  great  notice  that  was 
taken  of  the  incarnation  both  in  heaven,  and  on  c?.:"~'.\. 
How  it  was  noticed  by  the  glorious  inhabitants  of  the 
heavenly  world,  appears  by  their  joyful  fongs  on  this  oc 
cafion,  heard  by  the  fhepherds  in  the  night.  This  \vaj 
the  greateft  event  of  Providence  that  ever  the  angels  had' 
beheld.  We  read  of  their  finging  praifes  when  they  law 
the  formation  of  the  lower  world :  [Job  xxxviii.  7.]' 
<  When  the  morning-ftars  fang  together,  arid  all  the  fo'ns 
*  of  God  fhouted  for  joy.'  So  now  they  fang  praifes  on 
this  much  greater  occafionof  the  birth  of  the  Son  of  God, 
who:  is  the  creator  of  the  world. 

The  glorious  angels  had  all  along  expected  this  event :. 
they  had  taken  great  notice  of  the  prophecies  and  promi- 
fes  of  thefe  things  all  along  :  for  we  are  told,  that  the 
angels  defire  to  look  into  the  affairs  of  redemption,  [i 
Pet.  i.  12.]  They  had  all  along  been  the  miniilers  or" 
Chrift  in  this  affair  of  redemption,  in  all  the  feveral  ftqr> 
of  it  down  from  the  very  fall  of  man.  So  we  read,  that- 
they  were  employed  in  God's  dealings  with  his  ancien,t 
people  from  time  to  time.  And  cloubtleis  they  had  ionV 


po        HISTORY    OF    REDEMPTION. 

joyfully  expefled  the  coming  of  Chrift  ;  but  now  they 
fee  it  accompiilhed,  and  therefore  greatly  rejoice  on  this 
occafion. 

Notice  was  taken  of  it  by  fome  among  the  Jews : 
as  particularly  by  Elizabeth  and  the  Virgin  Mary  before 
the  birth  of  Chrift  ;  not  to  fay  by  John  the  Baptift  be 
fore  he  was  born,  when  he  leaped  in  his  mother's  womb 
as  it  were  for  joy,  at  the  voice  of  the  falutation  of  Mary. 
But  Elizabeth  and  Mary  do  mofl  joyfully  praife  God  to 
gether,  when  they  meet,  with  Chrift  and  his  forerunner 
in  their  wombs,  and  the  Holy  Spirit  in  their  fouls.  And 
afterwards  what  joyful  notice  is  taken  of  this  event  by 
the  fhepherds  and  by  thofe  holy  perfons  Zacharias,  Sime 
on,  and  Anna  !  How  do  they  praife  God  on  this  occa 
fion  !— Thus  the  church  in  heaven,  and  on  earth,  unite  in 
their  joy  and  praife. 

Great  part  of  the  univerfe  takes  joyful  notice  of  the 
incarnation  of  Chrift :  heaven  takes  notice  of  it,  and  the 
inhabitants  fmg  for  joy.  This  lower  world,  the  world  of 
mankind,  does  always  take  notice  of  it,  even  Gentiles  as 
well  as  Jews  ;  for  it  pleafed  God  to  put  honour  on  his 
Son,  by  wonderfully  ftirring  up  fome  of  the  wifeft  of  the 
Gentiles  to  come  a  long  journey  to  fee  and  wcr/hip  the 
Son  of  God  at  his  birth,  being  led  by  a  miraculous  liar, 
fignifying  the  birth  of  that  glorious  perfon,  who  is  the 
bright  and  morning  fear,  going  before,  and  leading  them 
to  the  very  place  where  the  young  child  was.  Some  think 
they  were  inftruclcd  by  the  prophecy  ot  Balaam,  who 
dwelt  in  the  eaftern  parts,  and  foretold  Chrift's  coming  as 
a  ftar  that  fhould  rife  out  of  Jacob :  or  they  might  be 
excited  by  that  general  expectation  there  was  of  the  Mef- 
fiah's  coming  about  that  time,  before  fpoken  of,  from 
the  notice  they  had  of  it  by  the  prophecies  the  Jews  had 
with  them  in  their  difperiioas  in  r.11  parts  of  the  world.* 

(3.)  The  next  concomitant  of  the  birth  of  Chrift  was 
his  circumcifion.— But  this  may  more  properly  be  fpoken 
of  under  another  head. 

(4.)   Ano- 

*  See  Note  B,  pag-e  266. 


OF   CHRIST'S   INCARNATION.  221 

J 

(4.)  Another  concomitant  circumftance  was  his  coming 
into  the  fecond  temple,  being  firfl  brought  thither  when  an 
infant,  on  occafion  of  the  purification  of  the  blefTed  Vir 
gin.  We  read,  [Hagg.  ii.  7.]  '  The  defire  of  all  nations 
'  lhall  come,  and  I  will  fill  this  houfe  for  temple)  with 

*  glory.'     And    in   [Mai.    iii.  i.]   '  The  Lord,  whom  ye 

*  leek,  mall  fuddenly  come  to  his  temple,  even  the  meflen- 

*  gcr  of  the  covenant.'     And  now  was  the  firft  inftance  of 
the  fulfilment  of  thefe  prophecies. 

(5.)  The  laft  thing  I  fhall  here  mention  is  the  fccptre's 
departing  from  judah,  in  the  death  of  Herod  the  Great. 
The  fceptre  had  never  totally  departed  from  Judah  till 
now.  Judah's  fceptre  was  greatly  diminished  in  the 
revolt  of  the  ten  tribes  in  Jeroboam's  time  ;  and  the  fcep 
tre  departed  from  Ifrael  or  Ephraim,  at  the  time  of  the 
captivity  of  the  ten  tribes  by  Shalmanefer.  But  yet  thi 
fceptre  remained  in  the  tribe  of  Judah,  under  the  kin^s 
of  the  houfe  of  David.  And  when  the  tribes  of  Judah 
and  Benjamin  were  carried  captive  by  Nebuchadnezzar, 
the  fceptre  of  Judah  ceafed  for  a  little  while,  till  the  re 
turn  from  the  captivity  under  Cyrus,  and  then,  though 
they  were  not  an  independent  government,  as  they  had 
been  before,  but  owed  fealty  to  the  kings  of  Perfia ; 
yet  their  governor  was  of  themfelves,  who  had  the  power 
of  life  and  death,  and  they  were  governed  by  their  own 
laws  ;  and  fo  Judah  had  '  a  lawgiver  fipm  between  his  feet' 
during  the  Perfian  and  Grecian  monarchies.  Towards 
the  latter  parts  of  the  Grecian  monarchy,  the  people  were 
governed  by  kings  of  their  own,  of  the  race  of  the  Mac 
cabees,  for  the  greater  part  of  an  hundred  years.  After 
that  they  were  fubdued  by  the  Romans.  But  the  Ro 
mans  fuffered  them  to  be  governed  by  their  own  laws, 
and  to  have  a  king  of  their  own,  Herod  the  Great,  who 
reigned  about  forty  years,  and  governed  with  kingly  au 
thority,  only  paying  homage  to  the  Romans.  But  pre- 
Jently  after  Chriil  wSis  born  he  died,  [as  we  have  an  ac 
count,  Matt.  ii.  19.]  and  Archelaus  fucceeded  him  ;  but 
was  foon  put  down  by  the  Roman  empire  ;  and  then  the 
fccptre  lully  departed  from  Judah.  There  were  no  more 
T  t  tern- 


322        HISTORY   OF    REDEMPTION. 

temporal  kings  of  Judah  after  that,  neither  had  that  peo 
ple  their  governors  henceforth  from  among  themfelves 
but  were  ruled  by  a  Roman  governor  fent  among  them  ; 
and  they  ceafed  to  have  any  more  the  power  of  life  and 
death.  Hence  the  Jews  fay  to  Pilate,  '  It  is  not  lawful 
<  for  us  to  put  any  man  to  death.'  [John  xviii.  31.] 
Thus  the  fceptre  departed  from  Judah  when  Shiloh 
came.* 


§    II.       The    PURCHASE    of  REDEMPTION. 

HAVING  thus  confidered  Chrift's  coming  into  the 
world,  and  his  taking  on  him  our  nature,  to  put  himfeli 
in. a  capacity  for  the  purchafe  of  redemption,  I  come  now 
to  Ipeak  of  the  purchafe  itfelf. — And  in  fpeaking  of  this, 
I  would,  i .  Show  what  is  intended  by  the  purchafe  of 
redemption.— 2.  Make  fome  general  obfervations  con 
cerning  thofe  things  by  which  this  purchafe  was  made.— 
3.  Conllder  what  Chrift  did;  and,  4.  What  he  fuffered, 
to  make  that  purchafe. 

i.  Chrift  purchafed  our  redemption  both  by  \i\sfatisfac- 
non,  and  his  merit.  The  price  that  Chrift  lays  down,  pays 
our  debt,  and  fo  it  fatisfies :  by  its  intrinfic  value,  and  by 
the  agreement  between  the  Father  and  the  Son,  it  procures 
our  title  for  happinefs,  and  fo  it  merits.  The  fatisfaflion 

of  Chrift  is  to  free  us  from  mifery,  and  the  merit  of  Chrift 

• 

is  to  purchafe  happinefs  for  us.    (D) 

The  word  purchafe,  as  it  is  ufed  with  refpe6t  to  the 
aurchafe  of  Chrift,  is  taken  either  ftrictly,  or  more  largely. 
It  is  ufed  ftri6tly,  to  fignify  only  the  merit  of  Chrift  ;  and 
more  largely,  to  include  both  his  fatisfa&ion  and  merit. 

Indeed 

*   See  Note  G,  p.  161. 

(D)  Clr'yYs  fatisfatiion  and  merit  to  be  di/lingui/hed.']  In  like 
Tiianner  fome  divines  didinguifh  between  Chriil's  adlive  and  pnf- 
live  obedience,  referring  our  pardon  to  the  latter,  and  to  the  for 
mer  onr  title  to  glory.  The  uibjeft  is  ably  and  at  large  difcufled 
by  Mr.  Hervey,  Tlieron  and  Afpafio,  vol.  i.  Dial.  2.  and  vol.  ii. 
"OIul.  10.  ;  alfo  Afpalio  vind.  Let.  i. 


THE  PURCHASE  OF  REDEMPTION.         323 

Indeed  many  of  the  words  ufed  in  this  affair  have  various 
acceptations.  Thus  divines  fometimes  ufe  the  term  merit 
for  the  whole  price  that  Chrift  offered.  So  the  \vovAfailf- 
faffion  is  alfo  fometimes  ufed,  to  include  not  only  propitia 
tion,  but  alfo  for  his  meritorious  obedience.  For,  in  fome 
fenfe,  not  only  fuffering  the  penalty,  but  obedience,  is 
needful  to  fatisfy  the  law.  The  reafon  of  the  various  ufe 
of  thefe  terms  feems  to  be,  that  they  do  not  differ  fo  much 
really  is  relatively.  They  both  confift  in  paying  •& -price  ot 
infinite  value  ;  but  that  price,  as  it  refpe61s  a  debt  to  be 
paid,  is  called  fittiifafijbn  ;  and  as  it  refpedts  a  benefit  to  be 
obtained,  is  called  merit.  (E)  He  who  lays  down  a  price 
to  pay  a  debt,  does  in  fome  fenfe  make  a  purchafe  ;  he  pur- 
diafes  liberty  from  the  obligation.  And  he  who  lays  down 
a  price  to  purchafe  a  good,  does  as  it  were  make  fattsfa ftion : 
he  fatisfjes  the  conditional  demands  of  him  to  whom  he 
pays  it.  This  may  faffice  concerning  what  is  meant  by 
the  purchafe  of  Chrifr. 

2.  I  proceed  to  fome  general  obfervations  concerning 
thofe  things  by  which  this  purchafe  was  made — And, 

(i.)  I  obferve,  that  whatever  in  ChritVs  work  had 
the  nature  of  [attsfattion,  was  by  virtue  of  his  fnffering 
or  humiliation.  But  whatever  had  the  nature  of  merit  * 

T  t  2  it 

(E)  The  PRICE  of  our  redemption.'}  "  Now,  what  is  a  price  ? 
A  price  is  a  valuable  compenfation  of  one  thing  for  another.  A 
Have  is  redeemed  from  captivity,  a  debtor  from  prifon,  when 
fome  gracious  redeemer  procures  their  liberty,  by  giving  fome 
equivalent  to  the  perfon  by  whom  they  are  detained.  We  are 
debtors  ;  we  cannot  pay  unto  God  what  we  are  owing.  We  are 
captives,  and  we  cannot  hallen  to  be  loofed.  Jefus  Chrift:  is  the 
merciful  Redeemer,  who  pays  the  fum  we  were  owing,  and  fays 
to  the  prifoner,  '  Go  forth.'  Will  we  not  believe  an  apoftle, 
when  he  tells  us,  '  Ye  are  not  your  own  ;  ye  are  bought  with  a 
'  price;'  [i  Cor.  vi.  20.  J  Would  you  know  what  this  price  is  ? 
Another  apoftle  will  tell,  '  Ye  are  not  redeemed  with  corruptible 
'  things,  as  filver  and  gold,  but  with  the  precious  blood  of 
'  Chri'll.  [i  Pet.  i.  1 8.]  [M'EwEu's  Eflays,  vol.  i.  p.  35.] 
"  The  ranfom  was  paid  down.  The  fund  of  heav'n 

pour'd  forth  the  price, 

All  price  beyond.     Though  curious  to  compute, 
Archangels  fail'd  to  call  the  mighty  fum." 

[YOUNG'S  Night  Thoughts,  IV.] 


324        HISTORY  0?   REDEMPTION. 

if  was  hv  virtue  of  the  excellency  of  his  obedience.— 
The  fatfsftfftitn  of  Chrift  confiils  in  his  anf'.vcring  the  de 
mands  cf  the  law  on  man,  which  were  confequent  on  the 
breach  of  it.  Thefe  were  anfwered  by  fuffering  its  pe 
nalty-  The  merit  of  Chrift  confifts  in  what  he  did  to  ful 
fil  what  the  law  demanded  before  man  finned,  which  was 
obedience. 

The  fatisfaction  or  propitiation  of  Chrift  confifh  either 
in  his  fufFering  pain,  or  being  fubje&  to  abfement.  For 
he  not  only  made  fatisfaclion  by  proper  fuffering,  but  by 
whatever  had  the  nature  of  humili  .tion  and  abafement ; 
as  his  continuance  under  the  power  of  death,  while  he 
lay  in  the  grave,  though  neither  his  body  nor  his  foul 
ftrictly  endured  fuffering  after  he  was  dead.  So  all  the 
obedience  of  Chrift  in  his  ftate  of  humiliation,  in  one 
refpedl  or  another,  had  the  nature  of  merit  in  it,  and  was 
part  of  the  price  with  which  he  purchafed  happinefs  fo;- 
the  elect. 

(2.)  Both  Chrift's  fatisfa&ion  for  fin,  and  alfo  his  me 
riting  happinefs  by  his  righteoijfnefs,  were  carried  on 
through  the  whole  time  of  his  humiliation.  Chrift's  fatil- 

o 

fr.£tion  for  fin  was  not  only  by  his  laft  fufr'erings,  though  it 
was  principally  by  them  ;  but  all  his  fufferings,  and  all  the 
humiliation  that  he  was  fubje6l  to  from  the  tirft  moment  of 
his  incarnation  to  his  refurredlion,  were  propitiatory  or  ia- 
t:.  faciory.— So  alfo  the  purchnfe  of  happinefs  by  his  righ- 
teoufnefs  was  alfo  carried  on  througli  the  "johole  time  of  his 
humiliation  ;  not  only  in  the  courfe  of  his  life,  but  in  lay 
ing  down  his  life  at  the  end. 

(3.)  It  was  by  the  fame  things  that  Chrift  both  fatif- 
f:ed  God's  judice,  and  alfo  purchafed  eternal  happinefs. 
He  did  not  make  fatisfa6lien  by  fome  things  that  lie  did, 
\\.A  then  work  out  ?.  rtghteoufuefs  by  others,  but  in  the 
fame  ach  by  which  he  wrought  cut  righteoulnefs,  he 
;S.fo  made  latisfadtion,  only  taken  in  a  different  iclacion. 
Thofe  fame  a6ls  of  obedience  wherein  the  righteoufneL 
of  Clirilt  coniifted,  and  which  purchafed  heaven  for  us, 
confulered  witlj  refpecl  to  the  felf-denial,  pain,  and  hu 
miliation  which  \vas  in  them,  had  the  nature  of  fr.tisfac- 

; 


THE  PURCHASE  OF  REDEMPTION.        325 

tion  and  procured-  our  pardon.  Thus  his  going  about 
doing  good,  preaching  the  g  fpel,  and  teaching  his  difci- 
pies,  was  a  part  of  his  righteoufnefs,  as  it  was  done  in 
obedience  to  the  Father  :  and  a  part  of  his  fatisfa£ion, 
as  lie  did  it  wich  great  labour,  trouble,  and  wearinefs, 
and  under  great  temptations,  expoling  himfelf  hereby  to 
reproach  and  contempt.  So  his  laying  down  his  life  had 
the  nature  of  fatisfattion,  coniidered  as  his  bearing  our 
punilhment  in  our  Head  ;  but  confidered  as  an  a6l  of  obe 
dience  to  God,  who  had  given  him  this  command,  that 
he  ihould  lay  down  his  life  for  finners,  it  was  a  part  of 
his  righteoufnejs,  (F)  as  truly  as  of  his  fatisfa&ion.—  Thefe 
things  may  fuffice  to  be  obferved  in  general  concerning  the 
purchaie  of  redemption. 

3.  I  now  proceed  to  fpeak  more  particularly  of  thofe 
things  which  Chrift  did,  and  was  the  fubjecl  of,  during 
his  humiliation,  whereby  this  purchafe  was  made.  -----  — 
And  the  nature  of  the  purchafe  of  Chrift,  as  it  has  been 
-explained,  leads  us  to  coniider*  thefe  things  under  a  two 
fold  view,  viz,  (i.)  With  refpecl  to  his  rlghtcGufncfs, 
which  appeared  in  them  ;-—  and,  (2.)  With  refpe6l  to 
the  juffer'mgs  and  humiliation,  which  lie  was  fubjecl  to  in 
our  Head. 

(i.)  I  will  confider  the  things  -that  pafled  during  the 
time  of  Chrift's  humiliation,  with  refpecl  to  the  obedi 
ence  that  he  exercifed  in  them.  And  this  is  fubjefl  to  a 
threefold  diftribution.  With  refpedl  to  tire  laivs  which 
he  obeyed.  —  With  relpec~l  to  the  various  yAw's  of  life  in 


(F)  ChrijTs  DEATH  an  aft  of  obedience.~]  "  This  part  of  our 
•Lord's  meritorious  humiliation  [viz.  his  death~\  is  [fometimes]  by 
«  very  ufual  figure,  put  for  the  whole.  The  death  of  Clmit  in 
cludes  not  only  his  fufferings,  but  his  obedience.  The  (hedihng  of 
his  precious  blood  was  at  once  the  grand  inftance  of  his  fuffettng, 
and  the  finifhing*a£t  of  his  obedience.  In  this  view  it  is  conh- 
dered,  and  thus  it  is  interpreted  by  his  own  ambafiador  ;  who, 
ipeaking  of  his  divine  Mailer,  fays,  '  He  was  obedient  unto  death, 
*  even  the  death  of  the  crofs,'  [Phil.  ii.  8.]  In  like  manner, 
when  the  fcriptare  afcribes  our  juftiiication  to  the  death  of  Chriit, 
\vc  are  not  to  think  that  it  would  fet  afide,  but  imply  his  obedi 
ence.  [HEP.VEY,  Thcron  and  Afp.  vol.  ii.  Dial.  10.] 


326        HISTORY    OF    REDEMPTION. 

which  he  performed   it,— and  with  refpect  to  the  feverdl 
virtues  he  exercifed. 

The  firft  diftribution  of  the  ach  of  Chrift's  righteouf- 
nefs  is  with  refpeft  to  the  laws  which  he  obeyed.  But 
all  the  precepts  which  Chrift  obeyed  may  be  reduced  to 
one  law  which  the  apoftle  calls  *  the  law  of  works.'  [Rom. 
iii.  27.]  And  this  indeed  includes  all  the  laws  which 
God  ever  g;ave  to  mankind ;  for  it  is  a  general  rule  of  the 
law  of  works,  and  indeed  of  the  law  of  nature,  that  God 
is  to  be  obeyed,  and  that  he  muft  be  fubmitted  to  in  what 
ever  politive  precept  he  is  pleafed  to  give.  But,  more 
particularly,  the  commands  which  Chrift  obeyed,  were  or 
three  kinds;  they  were  either  fuch  as  he  was  fubjeft  to 
mert:lv  as  man,  as  a  Jew,  or  purely  as  Mediator.  As  man  he 
obeyed  t;,e  moral  law,  which  was  the  fame  with  that  which 
was  given  at  Mount  Sinai,  which  is  obligatory  on  all 
mankind  in  all  ages  of  the  world.— As  a  Jew,  he  was 
lubje£t  to  the  ceremonial  law,  and  was  conformed  to  it  in 
being  circumcifed  the  eighth  day ;  and  he  ftriclly  obeyed  it 
in  going  up  to  Jerufalem  to  the  temple  three  times  a  year; 
at  lean:  after  he  was  come  to  the  age  of  twelve  years,  which 
feems  to  have  been  the  age  when  the  males  began  to  go  up 
to  the  temple :  Chrift  alfo  conftantly  attended  the  fervice 
of  the  temple,  and  of  the  fynagogues.  To  this  head  may 
be  reduced,  his  fubmiflion  to  John's  baptifm ;  for  it  was  a 
fpecial  command  to  the  Jews,  to  go  forth  to  John  the  Bap- 
tift,  and  be  baptized  of  him,  and  therefore  when  Chrift 
came  to  be  baptized  of  John,  and  John  objected,  that  he 
had  more  need  to  be  baptized  of  him,  he  gives  this  rea- 
fon  in  reply,  that  it  was  needful  that  he  fliould  do  it,  that 
he  inight  >  fulfil  all  righteoufnefs.'  [Matt  iii.  13-— 15.] 
—Again,  Chrift  was  fubjetl  to  the  mediatorial  law,  which 
contained  thofe  commands  of  God  to  which  he  was  fub^- 
ject,  not  merely  as  man,  nor  yet  as  a  Jew,  but  which  re 
lated  purely  to  his  mediatorial  office.  Such  were  the  com 
mands  which  the  Father  gave  him,  to  teach  fuch  doctrines, 
ro  preach  the  gofpei,  to  work  fuch  miracles,  to  call  fuch 
difciplcs,  to  appoint  fuch  ordinances,  and  finally  to  lay 
down  hi-;  liic;  for  he  did  all  thefe  things  in  obedience  to 

com-: 


THE  PURCHASE  OF  REDEMPTION.        327 

commands  he  had  received  of  the  Father,  as  he  often  tells 
us.   [John  x.   18--— xiv.   31.] 

And1  it  is  to  be  obferved,  that  Chrift's  righteoufnefs,  by 
which  he  merited  heaven  for  himfelf,  and  all  who  believe 
in  him,  confiits  principally  in  his  obedience  to  this  media 
torial  law  ;  for  in  fulfilling  this  law  confided  his  chief 
work  and  bufmefs  in  the  world.  What  Chrift  had  to  do 
in  the  world  as  Mediator,  was  infinitely  more  difficult  than 
what  he  had  to  do  merely  as  a  man,  or  as  a  Jew.  To 
his  obedience  to  this  mediatorial  law  belongs  his  going 
through  his  laft  fufferings,  beginning  with  his  agony  in 
die  garden,  and  ending  with  his  refurredtion.  As  the 
obedience  of  the  firft  Adam,  wherein  his  righteoufnefs 
would  have  conlifted,  if  he  had  itood,  would  have  princi 
pally  confifted,  not  in  his  obedience  to  the  moral  law, 
to  which  he  was  fubject  merely  as  man,  but  in  his  obe 
dience  to  that  fpecial  law  that  he  was  fubjeil  to  as  moral 
head  and  furety  of  mankind,  even  the  command  of  ab- 
itaining  from  the  tree  of  knowledge  of  good  and  evil ;  fo 
the  obedience  of  the  fecond  Adam,  wherein  his  righte 
oufnefs  confifts,  lies  principally,  not  in  his  obedience  to 
the  law  that  he  was  fubject  to  merely  as  man,  but  that 
fpecial  law  to  which  he  was  fubject  in  his  office  as  Mediator 
and  furety  for  man. 

BEFORE  I  proceed  to  the  next  diftribution  of  Chrift's 
righteoufnefs,  I  would  obferve  three  things  concerning  his 
obedience  to  thefe  laws. 

[i.]  He  performed  that  obedience  to  them,  which 
was  iu  every  refpect  perfect ;  it  was  univerfal  as  to  the 
lawn  that  he  was  iubjedt  to,  and  every  individual  precept 
contained  in  them.  It  was  perfect  with  refpect  to  the 
principle  from  which  he  obeyed  :  this  was  wholly  right : 
there  was  no  corruption  in  his  heart.  It  was  perfect  with 
refpect  to  the  ends  he  acted  for;  for  he  'never  had  any 
by-ends,  but  aimed  perfectly  at  fuch  as  the  law  of  God 
required.  And  it  was  perfect  with  refpect  to  the  conftan- 
cy  of  his  obedience:  he  held  out  to  the  end,  through  all 
the  changes  he  pafled  through,  and  all  the  trials  that  he 
underwent.— -The  meritorioufnefs  of  Chrift's  obedience 

depends 


328        HISTORY    OF   REDEMPTION. 

depends  on  the  perfection  of  iu  If  it  had  failed  in  any 
inftance,  it  could  not  have  been  meritorious:  for  that  is 
not  accepted  as  an  obedience  to  a  law,  that  does  not  fully 
anfwer  it. 

[2.]  The  next  thing  I  would  obferve  of  Chrift's  obe 
dience  is,  that  it  was  performed  through  the  greateft  trials 
and  temptations  that  ever  any  obedience  was :  which  was 
another  thing  tlfat  rendered  it  more  meritorious  and 
thank -.worthy.  To  obey  another  when  his  commands 
are  eafy,  is  not  fo  worthy,  as  it  is  to  obey  when  it  cannot  be 
done  without  great  difficulty.  t^j 

[3.]  He  performed  this  odedience  with  infinite  refpefi 
to  God,  and  the  honour  of  his  law.  The  obedience  he 
performed  was  with  infinitely  greater  love  to  God,  and 
regai  d  to  his  authority,  than  the  angels  poffefs.  The 
angels  perform  their  obedience  with  that  love  which  i> 
perfect,  with  fmlefs  perfection :  but  Chrift  performed 
his  obedience  with  much  greater  love  than  the  angeis  do 
theirs,  even  infinite  love;  for  though  the  human  nature 
of  Chrift  was  not  capable  of  love  abfohitely  infinite,  yet 
Chrift's  obedience,  which  was  performed  in  that  human 
nature,  is  not  to  be  looked  upon  as  merely  the  obedience 
of  the  human  nature,  but  the  obedience  of  his  perfon, 
as  God- man;  and  there  was  infinite  love  of  the  perfon 
Qf  Chrift  manifeft  in  that  obedience.  And  this,  together 
with  the  infinite  dignity  of  the  perfon  that  obeyed,  ren 
dered  his  obedience  infinitely  meritorious. 

THE  fecond  diltribution  of  the  acls  of  Chrift's  obedi 
ence,  is  with  refpedt  to  the  different  parts  of  his  life, 
wherein  they  were  perf  r:necl.  And  in  this  refpedt  they 
may  be  divided  into  thofe  which  were  performed  in  pri 
vate  life,  and  thofe  which  were  performed  in  his  public 
miniftry. 

Thole  acls  he  performed  during  his  private  life:  he  wa» 
perfectly  obedient  in  his  childhood,  (c)  He  infinitely 

differed 

(c)  The  CHILDHOOD  of  jftfus.]  "  We  cannot  reafonably 
doubt,  but  the  ycung  Redeemer  gave  early  proofs  of  his  divine 

origi- 


THE  PURCHASE  OF  REDEMPTION.        329 

differed  from  other  children,  who,  as  foon  as  they  begin 
to  act,  begin  to  fin  and  rebel.  He  was  fubject  to  his 
earthly  parents,  though  he  was  Lord  of  all.  [Luke  ii.  51.] 
He  was  found  about  his  Father's  bufmefs  at  twelve  years 
of  age  in  the  temple.  [Luke  ii.  42.]  He  then  began  that 
work  that  he  had  to  do  in  fulfilment  of  the  mediatorial 
law,  which  the  Father  had  given  him.  He  continued  his 
private  life  for  about  thirty  years,  dwelling  at  Nazareth 
in  the  houfe  of  his  reputed  father  Jofeph,  where  he  ferved 
God  in  a  private  capacity,  and  in  following  a  mechanical 
trade,  the  bufmefs  of  a  carpenter. 

Thofe  acts  which  he  performed  during  his  public  minljlry, 
which  began  when  he  was  about  thirty  years  of  age,  and 
continued  for  the  three  lafl  years  and  an  half  of  his  life. 
Moft  of  the  hiftory  of  the  evangelifts  is  taken  up  in  giving 
an  account  of  what  pafled  during  thefe  three  years  and  an 
half.  Chrift's  rirft  appearing  in  his  public  miniftry,  is 
what  is  often  called  his  coming  in  fcripture.  Thus  John 
fpeaks  of  Chrift's  coming  as  what  is  yet  to  be,  though  he 
had  been  born  long  before. — Concerning  the  public  mini- 
fir  y  of  Chrift,  obferve  the  following  things. 

[l.]  The  forerunner  of  Chrift's  coming  in  his  public 
miniftry  was  John  the  Baptift  :  he  came  preaching 
repentance  for  the  remifllon  of  fins,  to  make  way  for 
Chrift's  coming,  agreeable  to  the  prophecies  of  him.  [If. 
xl.  3—5.  and  Matt.  iv.  5,  6.]  It  is  fuppofed  that  John 
the  Baptift  began  his  miniftry  about  three  years  and  an 
half  before  Chrift  ;  fo  that  John's  miniftry  and  Clirift's 
put  together,  made  feven  years,  which  was  the  lail  of  Da 
niel's  weeks;  [Dan  ix.  27.]  'He  will  confirm  the  co 
ll  u  '  '  venant 

original.  It  was,  no  doubt,  a  very  pleafing  employment  to  the 
highly-favoured  parents,  to  rear  up  this  tender  plant  by  a  thon- 
fand  endearing  offices  ;  to  mark  the  firll  buddings  of  his  genius 
more  than  mortal ;  and  to  obferve  the  blofTbms  of  every  heavenly 
grace  that  adorned  his  holy  foul.  But  as  it  hath  feemed  good  to 
the  wifdom  of  the  Holy  Ghoft,  to  be  very  fparing  in  the  hiitory 
of  his  private  life,  after  he  called  his  Son  out  of  Egypt,  \ve  mult 
be  contented  to  remain  in  ignorance  of  what  is  not  revealed." 

[M'EwEN's  Effays,  vol.  ii.  p.  15,    14-] 


330        HISTORY   OF   REDEMPTION. 

'  venant  with  many  for  one  week.'  Chrift  carhe  in  the 
midft  of  the  week,  viz.  in  the  beginning  of  the  laft  half 
of  jt,  or  the  la  ft  three  years  and  an  half,  as  Daniel  fore 
told,  as  in  the  verfe  juft  now  quoted  :  '  And  in  the  midft 
1  of  the  week  he  fmll  caufe  the  facrifke  and  the  oblation 
-*  to  ceafe.'* 

John  Baptift's  miniftry  confifted  principally  in  preach 
ing  the  law,  to  awaken  men  and  convince  them  of  fin  ;  to 
prepare  men  for  the  coming  of  Chrift,  to  comfort  them  ; 
as  the  law  is  to  prepare  the  heart  for  the  entertainment  of 
the  gofpel. — A  very  remarkable  out-pouring  of  the  Spirit 
of  God  attended  John's  miniftry  ;  and  the  effect  of  it  was, 
that  Jerufalem,  and  all'  Judea,  and  all  the  region  round 
about:  Jordan,  were  awakened,  convinced,  and  fubmitted 
to  his  baptifm,  confefTing  their  fins.  John  is  fpoken  of 
.is  the  greateft  of  all  the  prophets  who  came  before  Chrift : 
'Matt.  xi.  n'.]  '  Among  thofe  that  are  born  of  women, 
*  there  hath  not  rifen  a  greater  than  John  the  Baptift  ;' 
/'.  r.  he  had  the  moil  honourable  office.  (H)  He  was  as 
the  morning  ftar,  which  is  the  harbinger  of  the  approach 
ing  day,  and  forerunner  of  the  rifmg  fun.  The  other 
prophets  were  ftars  .that  were  to  give  light  in  the  night  ; 
but  we  have  heard  how  thofe  ftars  went  out  on  the  approach 
of  the  gofpel  day.  But  now  the  coming  of  Clirift  being 
very  nigh,  the  morning  ftar  comes  before  him,  the  brighteft 
c  i"  all  the  ftars,  as  John  the  Baptift  was  the  greateft  of  all 
the  prophets. 

And  when  Chrift  carne  in  his  public  miniftry,  the  light 
of  the  morning  ftar  decreafed  too  ;  as  ye  fee,  when  the  fun 

rifes, 

*  Compare  Note  D,  p.  272. 

(H)  John's  office  HONOURABLE.]  "  It  was  great  preferment 
to  John  above  all  the  prophets,  that  he  was  Chrift's  harbinger. 
....  His  bufinefs  was  to  prepare  Chrift's  way,  to  difpofe  people 
to  receive  the  Saviour,  by  discovering  to  them  their  lin  and  mi 

fery,  and  their  need  of  a  Saviour Note,  Much  of  the 

beauty  of  God's  diipenfations  lies  in  their  mutual  connection  and 
coherence,  and  the  reference  they  have  one  to  another.  That 
which  advanced  John  above  the  Old  Teftament  prophets  was, 
that  he  went  immediately  before  Chrift.  Note,  The  nearer  any 
are  to  Chrift,  the  more  truly  honourable  they  are."  [HENRY 
in  loc.] 


THE  PURCHASE  OF  REDEMPTION.        331 

nfes,  it  diminiflies  the  light  of  the  morning  ftar.  So  John 
the  Baptift  fays  of  himfelf,  [John  iii.  30.]  '  He  muft  in- 
«  creafe,  but  I  muft  decreafe.'  And  foon  after  Chrift  be 
gan  his  public  miniftry,  John  the  Baptift  was  put  to  death  ; 
as  the  morning  ftar  is  vifible  a  little  while  after  the  fun  ii 
rifen,  yet  foon  goes  out. 

[2.]  The  next  thing  to  be  taken  notice  of  is  Chrift's 
entrance  on  his  public  miniftry,  which  was  by  baptifm, 
followed  with  the  temptation  in  the  wilderncfs.  His  bap 
tifm  was,  as  it  were,  his  folemn  inauguration,  by  which 
he  entered  on  his  .miniftry,  and  was  attended  with  his 
being  anointed  with  the  Holy  Ghoft,  in  a  folemn  and 
vifible  manner,  the  Holy  Ghoft  defcending  upon  him  in  a 
vifible  ihape  like  a  dove,  attended  with  a  voice  from  hea 
ven,  faying,  *  This  is  my  beloved  Son  in  whom  I  am  well 
>  pleafed.'  [Matt.  iii.  16,  17.] 

After  this  he  was  led  by  the  devil  into  the  wildernefs. 
Satan  made  a  violent  onfet  upon  him  at  his  firft  entrance 
on  his  work  ;  and  now  he  had  a  remarkable  trial  of  his 
obedience  ;  but  he  got  the  victory.  He  who  had  fuch  fuc- 
cefs  with  the  firft  Adam,  had  none  with  the  fecond. 

[3.]  The  work  in  which  Chrift  was  employed  during 
his  miniftry.  And  here  are  three  things  chiefly  to  be  taken 
notice  of,  viz.  his  preaching,  his  working  of  miracles,  and 
his 'calling  and  appointing  difciples  and  minifters  of  his 
kingdom. 

His  preaching  the  gofpel.  Great  part  of  the  work  of 
his  public  miniftry  conlifted  in  this  ;  and  much  of  that 
obedience  by  which  he  purchafed  falvation  for  us,  was  in 
his  fpeaking  thofe  things  which  the  Father  commanded 
him.  He  more  clearly  and  abundantly  revealed  the  mind 
and  will  of  God,  than  ever  it  had  beeu  before.  He  came 
from  the  bofom  of  the  Father,  and  perfectly  knew  his 
mind,  and  was  in  the  beft  capacity  to  reveal  it.  As  the 
fun,  as  foon  as  it  is  rifen,  begins  to  fhine  ;  lo  Chrift,  as 
foon  as  he  came  into  his  public  miniftry,  began  to  en 
lighten  the  world  with  his  doctrine.  As  the  law  was 
given  at  Mount  Sinai,  fo  Chrift  delivered  his  evangelical 
doctrine,  full  of  bleffings,  and  not  curies,  to  a  multitude 
U  u  2  on 


332        HISTORY    OF    REDEMPTION. 

on  a  mountain.  [Matt.  v.  vi.  and  vii.]  When  he  preached 
he  did  not  teach  as  the  fcribes,  but  he  taught  as  one' hav 
ing  authority  ;  fo  that  his  hearers  were  aftonifhcd  at  hifc 
doctrine,  (i)  He  did  not  reveal  the  mind  and  will  of 
God  in  the  ftyle  of  the  prophets,  '  Thus  faith  the  Lord  ;' 

but, 

(i)    Chrift  taught   NOT  as  the   SCRIBES.]      "  Our   Lord   Jefus 
Chrift  had  been  long  expected  to  appear  in  the  Jewifh  church,  as 

a  praphet  like  unto  Mofes The  people  therefore  formed  the 

highetl  expectations  of  his  (Economy,  and  he  framed  it  fo  as  to 
exceed  all  defcription.  He  taught  .  .  .  not  as  the  fcribcs. 

*'  Inftead  of  deriving  his  doftrine  from  popular  notions,  human 
paffions,  the  interefts  of  princes.,  or  the  traditions  of  priefts,  be 
took  it  immediately  from  the  holy  fcriptures,  to  which  be  con- 
Handy  appealed.  The  truths  of  natural  religion  he  explained 
and  eftablifhed ;  the  doftrinesof  revelation  be  expounded,  eluci- 
datedj  and  enforced,  and  thus  brought  life  and  immortality  to 
light  by  the  gofpel. — The  motives  which  he  employed  to  give  his 
do&rine  energy,  were  not  taken  from  fmful  fecular  things  ;  but 
it  was  urged  home  in  its  truth  and  importance.  The  tact  is  true, 
and  THEREFORE  you  ought  to  believe  it,  whether  the  world  ad 
mit  it  or  not.  That  duty  is  important,  .  .  .  and  THEREFORE  you 
ought  to  perform  it,  whether  the  world  perform  it  or  not. — The 
tempers  in  which  be  executed  his  miniftry  were  the  nobleft  that  can 
be  conceived.  He  was  humble,  compafiionate,  firm,  difmtereft- 
ed,  and  generous. — Add  to  thefe  the  fimplicity  and  majefty  of 
bis  ftyle,  the  beauty  of  his  images,  the  alternate  foftnefs  and  fe- 
verity  of  his  addrefs,  the  choice  of  his  fubje&s,  the  gracefulnefs 
of  bis  deportment,  the  indefatigablenefs  of  his  zeal,  .  .  .  where 
fhall  I  put  tbe  period  ?  His  perfections  are  inexhauftible,  and  our 
admiration  is  everlafting.  The  charafter  of  Chrift  is  the  beft  book 
a  preacher  can  ftudy. 

"  The  fuccefs  that  accompanied  tbe  miniftry  of  our  Emanuel, 
was  truly  aftonifhing.  My  toul  overflows  with  joy,  my  eyes  with 
tears  of  pleafure,  while  I  tranfcribe  it.  When  this  Sun  of  righ- 
teoufnefs  avofe  with  healing  under  bis  wings,  the  difinterefted 
populace,  who  lay  all  neglefted  and  forlorn,  benighted  with 
ignorance,  and  benumbed  with  vice,  faw  the  light,  and  hailed  the 
brightnefs  of  its  riling.  Up.  they  fprang,  and  after  him  in  mul 
titudes,  men,  women,  and  children  went.  Was  be  to  pafs  a  road, 
they  climbed  the  trees  to  fee  him,  yea  the  blind  fat  by  tbe  way 
fide  to  hear  him  go  by.  Was  he  in  a  houfe,  they  unroofed  the 
building  to  come  at  him.  As  if  they  could  never  get  near  enough 
to  hear  tbe  foft  accents  of  his  voice,  they  preifed,  they  crowded, 
they  trod  upon  one  another  to  furround  him.  When  be  retired 
into  the  wilclernefs,  they  thought  bim  another  Mofes,  and  would 
ha,ve  made  him  a  king.  It  was  the  iineft  thing  they  could  think 

of, 


THE  PURCHASE  OF  REDEMPTION.         333 

but,  '  Verily,  verily,  I  fay  unto  you.'  He  delivered  his 
doctrines,  not  only  as  the  doclrines  of  the  Father,  but  as 
his  own.  He  gave  forth  his  commands,  not  as  the  pro 
phets  were  wont  to  do,  merely  as  God's  commands,  but 
as  his  own,  '  This  is  my  commandment,'— '  Ye  are  my 
friends  if  ye  do  whatfoever  I  command  you.'  [John  xv. 

12,    I4-] 

Another  thing  that  Chrift  was  employed  in  during  the 
courfe  of  his  miniftry,  was  working  miracles.  Concerning 
which  we  may  obferve  feveral  things. 

Their   multitude.     Beiides  particular   inftances,  we  of 
ten  have  an  account  of  multitudes  coming  at  once  with 
ciifeafes,    and    his   healing   them.— They   were  works  of 
mercy.     He  went  about  doing  good,  healing  the  fick,  re-. 
ftoring  fight  to  the  blind,  hearing  to  the  deaf,  and  the 
proper-  ufe  of  their  limbs  to  the  lame  and  halt  ;  feeding 
ihe  hungry,  cleanfmg  the  leprous,  and  raifmg  the  dead. 
— They  were  almoft  all  of  them  fuch  as  had  been  fpoken 
of  as  the  peculiar  works  of  God,  in  the    Old  Teftament. 
Such  were  (tilling  the  waves  of  the  fea.    [Pfal.  cvii.   29.] 
Walking  on  the  fea  in  a  florm  :  [Job  ix.  8.]    Cafting  out 
'  devils:    [Pfal.    Ixxiv.    14.]     Feeding    a    multitude    in    a 
wildernefs :  [Deut.  viii.  16.]    Difcerning  men's  thoughts: 
[Amos    iv.    13.]     Railing    the   dead:    [Pfal.  Ixviii.    20.] 
Opening  the  eyes  of  the  blind  :  [Pfal.   cxlvi.    8.]    Heal 
ing  the   fick  :  [Pfal.  ciii.  3.]     And  lifting  up  thofe   who 
are  bowed  together  :   [Pfal.  cxlvi.  8.]— They  were  in  ge 
neral  fuch  works  as  were  images  of  the  great  work  which 
he  came  to  work  on  men's  hearts ;  representing  that  in 
ward,  fpiritual  cleaning,  healing,  renovation,  and  refur- 
reclion,  which  all  his   redeemed   are  the   fubjects   of.— 
He  wrought  them  in  fuch  a  manner  to  iliow  that  he  did 

them 

of.  He,  greater  than  the  greateft  monarch,  defpifed  worldly  gran 
deur  ;  but  to  fulfil  prophecy,  fitting  upon  a  borrowed  afs's  colt, 
rode  into  Jerufalem  the  Son  of  the  Highsft,  and  allowed  the  tranf- 
ported  multitude  to  ttrew  the  way  with  garments  and  branches, 
and  to  aroufe  the  infenfible  metropolis  with  acclamations,  the  very 
children  fhouting,  '  Hofannah!  Hofennah  in  the  Higheil !  Hoian- 
'  nah  to  the  fon  of  David  !  Blefied  be  he  that  cometh  in  the  name 
*  of  the  Lord  !"  [ROBINSON'S  Dili,  prefixed  to  Claude,  p.  xxvii.] 


334        HISTORY   OF   REDEMPTION. 

them  by  his  own  power,  and  not  by  the  power  of  another, 
as  the  other  prophets  did.  They  were  wont  to  work 
all  their  miracles  in  the  name  of  the  Lord  ;  but  Chrifl 
wrought  in  his  own  name.  Mofes  was  forbidden  to  enter 
into  Canaan,  becaufe  he  feemed  by  his  fpeech  to  aflame 
the  honour  of  working  only  one  miracle  to  himfelf.  [See 
Numbers  xx.  8—13.]  Nor  did  Chrift  work  miracles  as 
the  apoftles  did,  who  wrought  them  all  in  the  name  of 
Chrift  ;  but  he.  wrought  them  in  his  own  name,  and  by 
his  own  authority  and  will:  Thus,  faith  he,  '  I  will,  be 
'  thou  clean.'  [Matt.  viii.  3.]  And  in  the  fame  ftrain  he 
put  the  queftion,  '  Believe  ye  that  I  am  able  to  do  this?' 
[Matt.  ix.  28.] 

Another  thing  that  Chrift  did  in  the  courfe  of  his  mi- 
niftry,  was  to  call  his  difciplcs.  He  called  many  difciples, 
whom  he  employed  as  minifters  ;  he  lent  feventy  at  one 
time  into  his  work  :  but  there  were  twelve  that  he  fet 
apart  as  apoftles,  who  were  the  grand  minifters  of  his 
kingdom,  and,  as  it  were,  the  twelve  foundations  of  his 
church.  [See  Rev.  xxi.  14.]  Thefe  were  the  main  in- 
frruments  of  fetting  up  his  kingdom  in  the  world,  and 
therefore  fhall  fit  on  twelve  thrones,  judging  the  twelve 
tribes  of  Ifrael.  [Matt.  xix.  28.] 

[4.]  I  would  obferve  how  he  finiftied  his  miniftry.  And 
this  was-— In  giving  his  dying  counfel  to  his  difciples, 
which  we  have  recorded  in  the  xivth,  xvth,  and  xvith  chap 
ters  of  John's  gofpel.— In  inftituting  a  folemn  memorial 
of  his  death,  namely,  the  facrament  of  the  Lord's  fupper, 
wherein  we  have  a  representation  of  his  body  broken,  and 
of  his  blood  ftied.  (K) — In  offering  up  hhnfelf,  without 

blemifh, 

(K)  How  Chrift  foiled  his  mini/try.]  "  The  feaft  of  the 
pafibver  drew  nigh,  at  which  he  knew  that  he  was  to  fuffer.  The 
night  was  arrived,  wherein  he  was  to  be  delivered  into  the  hands 
of  his  enemies.  He  had  fpent  the  evening  in  conference  with  his 
difciples ;  like  a  dying  father  in  the  midit  of  his  family,  mingling 
confolations  v.ith  his  lait  inftrudtions.  When  he  had  ended  his 
flifcourfe  to  them,  he  '  lifted  up  his  eyes  to  heaven,'  and  .... 
began  that  folemn  prayer  of  interceffion  for  the  church,  which 
clofed  his  minitlry.  Immediately  after  he  went  forth  with  his 

difciplcs 


THE  PURCHASE  OF  REDEMPTION.        335 

blemifh,  a  facrifice  to  God,  which  he  did  in  his  laft  fuf- 
ferings,  as  God's  anointed  pried:  :  and  it  was  the  greateft 
act  of  his  public  miniftry,  and  indeed  of  his  obedience. 
The  priefts  of  old  ufed  to  do  many  other  things  as  God's 
niinifters :  but  were  then  in  the  higheft  execution  of  their 
office,  when  they  were  offering  facririces  on  the  altar.  So 
the  greateft  thing  that  Chrift  did  in  the  execution  of  his 
prieftly  office,  and  indeed  the  greateft  thing  that  ever  was 
done,  was  the  offering  up  himfelf  a  facrifke  to  God. 
Herein  he  was  the  antitype  of  all  that  had  been  done  by 
all  the  priefts,  in  all  their  facrifices  and  offerings,  from 
the  beginning  of  the  world. 

(3.)  The  third  diftribution  of  the  acts  by  which  Chrift 
purchafed  redemption,  regards  the  virtues  that  he  exer- 
cifed  and  manifefted  in  them,  which  were  every  poffible 
virtue  and  grace.  Indeed  there  are  fome  particular  vir 
tues  that  fmful  man  may  have,  that  were  not  in  Chrift  ; 
not  from  any  want  or  defedl  of  virtue,  but  becaufe  his 
virtue  was  perfect  and  without  defect.  Such  are  repen 
tance,  brokennefs  of  heart  for  fin,  and  mortification  of 
luft.  Thofe  virtues  were  not  in  Chrift,  becaufe  he  had 
jio  fin  of  his  own  to  repent  of,  nor  any  luft  to  deny. 
But  all  virtues  which  do  not  pre-fuppofe  fin,  were  in 
him,  and  that  in  a  higher  degree  than  ever  they  were 

in 

difciples  into  the  garden  of  Gethfemane,  and  furrendered  himfelf 
to  thofe  who  came  to  apprehend  him. 

"  Such  was  the  fituation  of  our  Lord He  faw  his  mif- 

fion  on  the  point  of  being  accomplimed.  He  had  the  profpeft 
full  before  him  of  all  that  he  was  about  to  fuffer.  '  Father  !  the 
*  hour  is  come.'  What  hour?  An  hour  the  moft  critical,  the 
moil  pregnant  with  great  events,  fmce  hours  had  begun  to  be 
numbered,  fince  time  had  begun  to  run.  It  was  the  hour  in 
which  the  Son  of  God  was  to  terminate  the  labours  of  his  im 
portant  life,  by  a  death  ftill  more  important  and  illuilrious ;  the: 
hour  of  atoning,  by  his  fufferings,  for  the  guilt  of  mankind  ;  the 
hour  of  accomplifhing  prophecies,  types,  and  fymbols,  which 
had  been  carried  on  through  a  feries  of  ages;  the  hour  of  con 
cluding  the  old,  and  of  introducing  to  the  world  the  new  dif- 
penfation  of  religion  ;  the  hour  of  his  triumphing  over  the  world, 
and  death,  and  hell ;  the  hour  of  his  erecting  that  fpiritual  king 
dom  which  is  to  laft  for  ever.  Such  is  the  hour,  fuch  are  the 
events,  which  you  are  to  commemorate  in  the  facrament  of  our 
Lord's  fupper."  [Dr.  BLAIR'S  Sermons,  vol.  i.  Sen  5.] 


336           HISTORY    OF    REDEMPTION. 

in  any  other  man,  or  any  mere  creature  ;  every  virtue  in 
him  was  perfect,  virtue  itfelf  was  greater  in  him  than  in 
any  other  ;  and  it  was  under  greater  advantages  to  Ihine  in 
him  than  in  any  other.  Strict  virtue  fhines  mod  when 
moil  tried  ;  but  never  any  virtue  had  fuch  trials  as  Chrift's 
had.— The  virtues  that  Chrift  exercifed  may  be  divided 
into  three  forts,  thofe  which  more  immediately  refpedl 
God,  /limjf/f,  and  other  men, 

Thofe  virtues  which  more  immediately  refpe<5l  God, 
appeared  in  the  work  which  Chrift  did  for  our  redemp 
tion.  There  appeared  in  him  an  holy  fear  and  reverence 
towards  God  the  Father.  Chrift  had  a  greater  trial  of  hi> 
virtue  in  this  refpedfc  than  any  other  had,  from  the  fro- 
nourablenefs  of  his  pcrfon.  This  was  the  temptation  of 
the  angels  that  fell,  to  caft  off  their  worfhip  of  God,  and 
reverence  of  his  majcfty,  that  they  were  beings  of  fuch 
exalted  dignity  and  worthinefs  themfelves.  [See  i  Tim. 
iii.  6.]  But  Chrift  was  infinitely  more  worthy  and  ho 
nourable  than  they  ;  for  he  was  the  eternal  Son  of  God, 
and  his  peifon  was  equal  to  the  perfon  of  God  the  Father  : 
and  yet,  as  he  had  taken  on  him  the  office  of  mediator, 
and  the  nature  of  man,  he  was  full  of  reverence  towards 
God.  He  adored  him  in  the  moft  reverential  manner  time 
after  time.  So  he  manifefted  a  wonderful  love  towards 
God.  The  angels  give  great  teftimony  of  their  love  to 
wards  God,  in  their  conftancy  and  agility  in  doing  the 
will  of  God  ;  and  many  faints  have  given  great  teftimo- 
nies  of  their  love  to  God,  by  having  endured  great  labours 
and  fufferings :  but  none  ever  gave  fuch  teftimonies  of 
love  to  God  as  Chrift  has  ;  none  ever  performed  fuch  a 
labour  of  love  as  he  did,  or  furFered  fo  much  from  love  to 
God.  So  alfo  he  manifefted  the  moft  wonderful  fubmif- 
iion  to  the  will  of  God.  Never  was  any  one's  fubmiilion 
fo  tried  as  he  was. 

In  this  work  he  moft  wonderfully  manifefted  thofe 
virtues  which  more  immediately  refpe6led  himfelf ;  as 
particularly  humility,  patience,  contempt  of  the  world. 
Chrift,  though  he  was  the  moft  excellent  and  honourable 
">f  all  men,  yet  was  the  moft  humble  ;  yea,  he  was  the 

moft 


THE  PURCHASE  OF  REDEMPTION.        337 

molt  humble  of  all  creatures.  IS!o  angel  or  man  ever 
equalled  him  in  humility,  though  he  was  the  higheft 
of  all  creatures  in  dignity  and  honour.  Chrift  would 
have  been  under  the  greateft  temptation  to  pride,  if  it 
had  been  poffible  for  any  thing  to  have  tempted  him. 
The  temptation  of  the  angels  that  fell  was  the  dignity  of 
their  nature,  and  the  honourablenefs  of  their  circum 
ftances  ;  but  Chrift  was  infinitely  more  honourable  than 
they.  The  human  nature  of  Chrift  was  fo  honoured  as 
to  be  in  the  fame  perfon  with  the  eternal  Son  of  God, 
who  was  equal  with  God ;  and  yet  that  human  nature 
was  not  at  all  lifted  up  with  pride.  Nor  was  the  man 
Chrift  Jefus  at  all  lifted  up  with  pride,  with  all  thofe 
wonderful  works  which  he  wrought,  of  healing  the  fick, 
curing  the  blind,  lame,  and  maimed,  and  raffing  the 
dead.  And  though  he  knew  that  God  had  appointed 
him  to  be  the  king  over  heaven  and  earth,  angels  and 
men,  as  he  fays,  [Matt.  ix.  27.]  *  All  things  are  deliver- 

*  ed  unto  me  of  my   Father;'    though   he  knew  he  was 
fuch  an  infinitely  honourable  perfon,  and    '  thought  it  not 

*  robbery  to  be  equal  with  God  ;'  and  though  he  knew  he 
was  the  heir  of  God  the  Father's  kingdom  ;  yet  fuch  was 

-his  humility  that  he  did  not  difdain  to  be  abafed  and 
"depreffed  down  into  lower  and  viler  circumftances  and 
fufferings  than  ever  any  other  elect  creature  was ;  fo  that 
he  became  leaft  and  loweft  of  all.  The  proper  trial  and 
evidence  of  humility  is  ftooping  or  complying  with  thofs 
acts  or  circumftances,  when  called  to  it,  which  are  very 
low,  and  contain  great  abafement.  But  none  ever  ftoop- 
cd  fo  low  as  Chrift,  if  we  confider  either  the  infinite 
height  that  he  ftooped  from,  or  great  depth  to  which  he 
{looped.  Such  was  his  humility,  that  though  he  knew 
himfelf  to  be  infinitely  worthy  of  being  honoured  ten 
thoufand  times  more  than  the  higheft  prince  on  earth,  or 
angel  in  heaven  ;  yet  he  did  not  think  it  too  much  when 
called  to  it,  to  be  bound  as  a  curfed  malefactor,  to  become 
the  laughing-ftock  of  the  vileft  of  men,  to  be  crowned 
with  thorns,  to  have  a  mock  robe  put  on  him,  and  to  be 
crucified  like  a  (lave  or  malefactor,  as  one  of  the  meaneft 

X  x  and 


33»        HISTORY   OF   REDEMPTION. 

and  worft  of  vagabonds  and  mifcreants,  and  an  accurfed 
enemy  of  God  and  men,  who  was  not  fit  to  live  on  the 
earth ;  and  this  not  for  himtelf,  but  for  fome  of  the 
meaneft  and  vileft  of  creatures,  fome  of  thofe  accurfed 
wretches  that  crucified  him.  Was  not  this  a  wonderful 
manifeftation  of  humility,  when  he  cheerfully  and  mofl 
freely  fubmitted  to  this  abafement  ?---And  how  did  his 
patience  mine  forth  under  all  the  terrible  fufferings  which 
he  endured,  when  he  was  dumb,  and  opened  not  his 
mouth,  but  went  as  a  lamb  to  the  flaughter,  and  was 
patient  under  all  the  fufferings  he  endured  from  firft  to 
laft. — And  what  contempt  of  the  glory  of  the  world 
was  there,  when  he  rather  chofe  this  meannefs,  and  fuf- 
fering,  than  to  wear  a  temporal  crown,  and  be  inverted 
with  the  external  glories  of  an  earthly  prince,  as  the  mul 
titude  often  folicited  him  ?  Chrift,  in  the  work  which 
he  wrought  out,  in  a  wonderful  manner  exercifed  thofe 
virtues  which  more  immediately  refpecl:  other  men.  And 
thefe  may  be  fummoned  up  under  two  heads,  viz.meeknefs, 
and  love.  Chiift's  meckncfs  was  his  humble  calmnefs  of 
Ipirit  under  the  provocations  he  met  with.  None  ever  met 
with  fo  great  provocations  as  he  did.  The  greatnefs  of  pro 
vocation  lies  in  two  things,  the  degree  of  oppofition  by  which 
the  provocation  is  given ;  and,  in  the  degree  of  the  un- 
rcafonablenefs  of  that  oppofition,  or  in  its  being  not  only 
without  reafon,  againft  the  greateft  degree  of  obligation  to 
the  contrary.  Now,  if  we  confider  both  thefe  things, 
no  man  ever  met  with  a  thoufandth  part  of  the  provoca 
tion  that  Chriit  met  with  from  men;  and  yet  how  meek 
was  he  under  all!  how  compofed  and  quiet  his  fpirit! 
how  far  from  being  in  a  ruffle  and  tumult !  When  he 
was  reviled,  he  reviled  not  again;  and  '  as  a  meep  before 
'  her  fhearers  is  dumb,  fo  he  opened  not  his  mouth.'  No 
appearance  was  there  of  a  revengeful  fpirit:  on  the  con 
trary,  what  a  fpirit  of  forgivenefs  did  he  exhibit !  fo  that 
he  fervently  and  effectually  prayed  for  the  forgivenefs  of  his 
enemies  when  they  were  in  the  higheft  act  of  provocation 
that  ever  they  perpetrated,  viz.  nailing  him  to  the  crofs: 
[Luke  xxiii.  34.]  «  Father,  forgive  them,  for  they  know 

'  not 


THE  PURCHASE  OF  REDEMPTION.         339 

4  not  what  they  do.'— And  never  did  there  appear  fuch 
an  inftance  of  love  to  men,  as  he  ihowed  when  on  earth, 
cfpecially  in  going  through  his  laft  fufferings,  and  offer 
ing  up  his  life  and  foul  for  them.  There  had  been  very 
remarkable  manifestations  of  love  in  fome  of  the  faints, 
as  in  the  Apoftles  Paul,  John,  and  others;  but  the  love 
that  Chrift  mowed  them  on  earth,  as  much  exceeded  the 
1  )ve  of  all  other  men,  as  the  ocean  exceeds  a  fmall  ftream- 

(L) 

And 

(L)  The  excellency  of  Ckrift's  CHARACTER.}  "  He  fets  an 
example  of  the  moft  perfect  piety  to  God,  and  of  the  mod  ex- 
tenfive  benevolence  and  the  moft  tender  comprflion  to  men.  He 
does  not  merely  exhibit  a  life  of  ftricl  juftice,  but  of  overflowing 
benignity.  His  temperance  has  not  the  dark  (hades  of  aufterity; 
his  meeknefs  does  not  degenerate  into  apathy.  His  humility  is 
fignal,  amidft  a  fplendour  of  qualities  more  than  human.  His 
fortitude  is  eminent  and  exemplary,  in  enduring  the  moft  formi 
dable  external  evils  and  the  fharpeft  actual  fufferings :  his  pa 
tience  is  invincible  ;  his  refignation  entire  and  abfolute.  Truth 
and  fincerity  mine  throughout  his  whole  conduct.  Though  of 
heavenly  decent,  he  mews  obedience  and  affection  to  his  earthly 
parents.  He  approves,  loves,  and  attaches  himfelf  to  amiable 
qualities  in  the  human  race.  He  refpects  authority,  religious  and 
civil;  and  he  evidences  regard  for  his  country  by  promoting  its 
moft  eflential  good  in  a  painful  miniilry  dedicated  to  its  fervice, 
by  deploring  its  calamities,  and  by  laying  down  his  life  for  its  be 
nefit.  Every  one  of  his  eminent  virtues  is  regulated  by  confuni- 
mate  prudence;  and  he  both  wins  the  love  of  his  friends,  and  ex 
torts  the  approbation  and  wonder  of  his  enemies. 

"  Never  was  a  character  at  th,e  fame  time  fo  commanding  and 
natural,  fo  refplendent  and  pleaiing,  fo  amiable  and  venerable. 
There  is  a  peculiar  contrail  in  it  between  an  awful  greatnefs,  dig 
nity  and  majefty,  and  the  moft  conciliating  lovelinefs,  tender- 
nefs,  and  foftnefs.  He  now  converfes  with  prophets,  lawgivers, 
and  angels ;  and  the  next  inftant  he  meekly  endures  the  dulnefs 
of  his  difciples  and  the  blafphemies  and  rage  of  the  multitude. 
He  now  calls  himfelf  greater  than  Solomon,  one  who  can  com 
mand  legions  of  angels,  the  giver  of  life  to  whomfoever  he  pleaf- 
eth,  the  Son  of  God,  who  fliall  fit  on  his  glorious  throne  to 
judge  the  world.  At  other  times  we  find  him  embracing  young 
children,  not  lifting  up  his  voice  in  the  ftreets,  not  breaking 
the  bruifcd  reed,  nor  quenching  the  fmoaking  flax;  calling  his 
difciples,  not  fervants,  but  friends  and  brethren,  and  comforting 
them  with  an  exuberant  and  parental  affection.  Let  us  paufe  an 
inftant,  and  fill  our  minds  with  the  idea  of  one  who  knew  all 

Xx  z  things 


340        HISTORY   OF   REDEMPTION. 

And  it  is  to  be  obferved,  that  all  the  virtues  which  ap 
peared  in  Chrift  (hone  brightest  in  the  clofe  of  his  life, 
under  the  trials  he  then  met  with.  Eminent  virtue  al 
ways  fhows  brighter!  in  the  fire.  Pure  gold  fliows  its 
purity  chiefly  in  the  furnace.  It  was  chiefly  under  thofe 
trials  which  Chrift  underwent  in  the  clofe  of  his  life,  that 
his  love  to  God,  and  his  regard  to  the  honour  of  his  law  ; 
his  fpirit  of  obedience,  humility,  and  contempt  of  the 
world;  his  patience,  mceknefs,  forgivenefs  towards  men, 
appeared.  Indeed  every  thing  that  Chrift  did  to  work 
out  redemption  for  us  appears  chiefly  in  the  clofe  of  his 
life.  Here  chiefly'p.ppears  the  merit  of  his  fadsfa£Uon,  and 
the  brightnefs  of  his  example. 

Thus  we  have  taken  a  brief  view  of  the  things  where 
by  the  purchafe  of  redemption  was  made  with  refpe6t  to 
his  rlghteoufnefs  that  appeared  in  them. — I  proceed  now, 

4.  To  take  a  view  of  them  with  refpec"l  to  the  fathf ac 
tion  that  he  thereby  made  for  fin,  or  tl^JlffferJnFS  and  humi 
liation  that  he  was  the  fubjedl  of  in  them,  on  our  account. 
And  here, 

(i.)  He  was  fubjecT:  \o  uncommon  humiliation  and 
fuffering  in  his  infancy.  He  was  born  to  that  end  that 
he  might  die ;  and  therefore  he  did,  as  it  were,  begin  to  die 
as  foon  as  he  was  bcrn.  His  mother  fuffered  in  an  un 
common  manner  in  bearing  him.  When  her  travail 
came  upon  her,  it  is  faiJ,  '  there  was  no  room  in  the  inn.' 
[Luke  ii.  7.]  She  was  forced -to  betake  hcrfelf  to  a  ftable; 

and 

things  heavenly  and  earthly,  fearched  and  laid  open  the  inmoft 
receifes  of  the  heart,  rectified  every  prejudice,  and  removed  every 
miilake  of  a  moral  and  religious  kind  ;  by  a  word  exercifed  a  fove- 
reignty  over  all  nature,  penetrated  the  hidden  events  of  futurity, 
gave  promifes  of  admiffion  into  a  happy  immortality,  had  the 
keys  of  life  and  death,  claimed  an  union  with  the  Father ;  and 
yet  was  pious,  mild,  gentle,  humble,  affable,  focial,  benevolent, 
friendly,  affectionate.  Such  a  character  is  fairer  than  the  morn 
ing  ftar.  Each  feparate  virtue  is  made  ilronger  by  oppoiition  and 
contraft  ;  and  the  union  of  fo  many  virtues  forms  a  brightnefs, 
which  fitly  reprefents  the  glory  of  that  God,  '  who  inhabiteth 
*  light  inacceffible."  [Bp.  NEWCOME'S  Obfervat.  on  our  Lord's 
Conduft,  &c.] 


THE  PURCHASE  OF  REDEMPTION.         341 

*nd  therefore  Chrift  was  born  in  the  place  of  the  bringing 
forth  of  beads.  Thus  he  fuffered  in  his  birth,  as  though 
he  had  been  meaner  and  viler  than  a  man,  and  not  pofleffed 
of  the  dignity  of  the  human  nature,  but  had  been  of  the 
rank  of  the  brute  creatures.  And  we  may  conclude,  that 
his  mother's  circumftances  in  other  refpe&s  were  propor- 
tionably  ftrait  and  difficult,  and  that  ihe  was  deftitute  of 
the  conveniences  necefTary  for  fo  young  an  infant  which 
others  were  wont  to  have  ;  for  want  of  which  the  new-born 
babe  without  doubt  fuffered  much.— 

And  befides,  he  was  perfecuted  in  his  infancy  :  they 
began  to  feek  his  life  as  foon  as  he  was  born.  Herod 
was  fo  defirous  to  kill  him,  that  in  order  to  it,  he  killed 
all  the  children  in  Bethlehem,  and  in  all  the  coafts  there 
of,  from  two  years  old  and  under.  [Matt.  ii.  16.]  And 
Chrift  fuffered  banifhment  in  his  infancy,  was  driven  out 
of  his  native  country  into  Egypt,  and  without  doubt  fuf 
fered  much  by  being  carried  fo  long  a  journey,  when  he 
was  fo  young,  into  a  ftrange  country. 

(2.)  Chrift  was  fubjec~l  to  great  humiliation  in  his  pri 
vate  life  at  Nazareth  :  he  there  led  a  fervile  obfcure  life, 
in  a  mean  laborious  occupation  ;  for  he  is  called  not  only 
the  carpenter's  fan,  but  the  carpenter:  [Mark  vi.  3.]  '  Is 
'  not  this  the  carpenter,  the  brother  of  James  and  Jofes, 
'  and  Juda,  and  Simeon?'  (M)  He,  by  hard  labour,  earned 
his  bread  before  he  ate  it,  and  to  fuffered  that  curfe  which 
God  pronounced  on  Adam,  [Gen.  iii.  13.]  '  In  the 
1  fweat  of  thy  face  fhalt  thou  eat  bread.'  Let  us  confi- 
der  how  great  a  degree  of  humiliation  the  glorious  Son  of 


t 

(M)  "  It  is  no  uncommon  thing,  in  the  difpenfations  of  thd 
only  wife  God,  to  keep  thofe  peribns  long  hidden  under  the  vail 
of  obfcurity,  whom  he  intends  fhall  make  the  molt  illuftrious  ap 
pearances  on  earth  ;  and  that  thofe  whom  infinite  Wifdom  hath 
appointed  for  the  emancipation  or  redemption  of  others,  as  pre 
paratory  to  that,  fliail  themfelves  experience  the  hardfhips  of  bon 
dage,  toil,  and  labour  ;  fo  that,  like  the  rifing  fun,  they  may 
more  vifibly  fhed  their  light  upon,  and  fenfibly  communicate 
their  ufefulnefs  to,  a  benighted  world.  Thus  Mofes,  Jofeph, 
Gideon,  and  ...  he  who  was  laughed  to  fcorn,  and  contemptu- 
oufly  lliled,  '  The  carpenter,  the  fon  of  Mary." 


342        HISTORY    OF    REDEMPTION. 

God,  the  creator  of  heaven  and  earth,  was  fubjeft  to  in 
this,  that  for  about  thirty  years  he  mould  live  a  private 
ohfcure  life,  and  all  this  while  be  overlooked,  and  not 
more  regarded  than  other  labouring  men.  ChriiVs  hu 
miliation  in  this  refpe6l  was  greater  in  his  private  life, 
than  in  the  time  of  his  public  miniftry.  There  were 
many  manifeftations  of  his  glory  in  the  word  he  preach 
ed,  and  the  great  miracles  he  wrought :  but  the  firft  thirty 
years  of  his  life  he  fpent  among  mean,  ordinary  men,  as 
it  were  in  filence,  without  thofe  manifeftations  of  his 
glory,  or  any  thing  to  diftinguifh  him  except  the  fpotlefs 
purity  and  eminent  holinefs  of  his  life  ;  and  that  was  in  a 
great  meafure  hid  in  obfcurity ;  fo  that  he  was  little  taken 
notice  of  till  after  his  baptifm. 

(3.)  Chrift  was  the  fubjefk  of  great  humiliation  and  fuf- 
fering  during  his  public  life,  from  his  baptifm  till  the  night 
wherein  he  was  betrayed.  (N)  As  particularly, 

He  fufFered  great  poverty,  fo  that  he  had  not  «  where  to 
*  lay  his  head,'  [Matt.  viii.  20.]  and  commonly  ufed  to 
lodge  abroad  in  the  open  air,  for  want  of  a  fhelter  to  be 
take  himfelf  to  ;  [compare  the  following  places  together, 
Matt.  viii.  20.:  John  xviii.  i,  2.;  Luke  xxi.  37. — xxii. 
39.]  So  that  what  was  fpoken  of  Chrift  in  Canticles,  [v. 
2.]  '  My  head  is  filled  with  dew,  and  my  locks  with  the 
'  drops  of  the  night,'  was  literally  fulfilled.  And  through 
this  poverty  he  was  doubtlefs  often  pinched  with  hunger, 
and  thirft,  and  cold.  [See  Matt.  iv.  2.— xxi.  18.]  His 
mother  and  natural  relations  were  poor,  and  not  able  to 

help 

(N)  JESUS  SUFFERED.]  "  The  Gentiles  acknowledged  it, 
the  Jews  triumphed  at  it.  ...  If  hunger  and  thirit,  if  revilings 
and  contempt,  if  forrows  and  agonies,  if  iln'pes  and  bufFettings, 
if  condemnation  and  crucifixion,  be  fuffering,  Jefus  fujftrcd.  If 
the  infirmities  of  our  nature,  if  the  weight  of  our  fins,  if  the  ma 
lice  of  man,  if  the  machinations  of  Satan,  if  the  hand  of  God, 
could  make  him  fuffer,  our  Saviour  fujfered.  If  the  annals  of 
times,  if  the  writings  of  his  apoillcs,  if  the  death  of  his  martyrs, 
if  the  confefiion  of  Gentiles,  if  the  feoffs  of  the  Jews  be  tcllimo- 
nies,  Jefus  fujfered.  Nor  was  there  ever  any  which  thought  he  did 
not  really  and  truly  fitffer,  but  fuch  as  withal  irrationally  pretend 
ed  that  he  was  not  really  and  truly  man."  [Bp.  Pr. ARSON,  on  the 
Creed,  Art.  4.] 


THE  PURCHASE  OF  REDEMPTION.        343 

help  him  ;  and  he  was  maintained  by  the  charity  of  fome 
of  his  difciples  while  he  lived.  So  we  read  [Luke  via. 
2,  3.]  of  '  certain  women  that  followed  him,  and  minif- 

*  tered  to  him  of  their  fubftance.'     He  was  fo  poor,  that 
he  was  not   able  to  pay   the  tribute  that  was  demanded  of 
him,  without  miracle.   [Matt.  xvii.   27.]     And   when  he 
ate  his  laft  paffover,  it  was  not  at  his  own  charge,  but  at 
the  charge  of  another.  [Luke  xxii.  7,  &c.]     Alfo  from 
his  poverty  he  had  no  grave  of  his  own  to  be  buried  in. 
It  was  the  manner  of  the  Jews,   unlefs  they  were  very 
poor,  to  prepare  themfelves  a  fepulchre  while  they  lived  ; 
but  Chrift  had  no  land  of  his  own,    though  he  was  pof- 
feflbr  of  heaven   and  earth  ;    and  therefore  was  buried  by 
Jofeph  of  Arimathea's  charity,  and  in  his  tomb,  which  he 
had  prepared  for  himfelf. 

He  fufFered  great  hatred  and  reproach,     '  He  was  def- 

*  pifed  and   rejected  of  men.'     He  was  by  moft  efteemed 
it  poor  infigniricant  perfon  ;  one  of  little  account,  flighted 
for  his  low  parentage,  and  his  mean  city,   Nazareth.     He 
•was  reproached  as  a  glutton  and  drunkard,  a  friend  of,  pub 
licans  and  finners  ;    was  called  a  deceiver  of  the  people  ; 
ibmetimes  a  madman,  a  Samaritan,  and  one  pofleffed  with 
a  devil.  [John  vii.  20.—  viii.  48. — x.  20.]    He  was  called 
a  blafphemer,  and  accounted  by  many  a  wizzard,  or  one 
that  wrought  miracles  by  the  black  art,  and  by  communi 
cation  with  Beelzebub.     They  excommunicated  him,  and 
agreed  to  excommunicate  any  man  that  fliould  own  him. 
[John  ix.  22.]  They  wiihed  him  dead,  and  were  continu 
ally  feeking  to  murder   him ;    fometimes   by   force,    and 
fometimes  by  craft.      They  often  took  up  ftones  to  ftone 
him,  and  once  led  him  to  the  brow  of  a  hill,  intending  to 
throw   him   down   the  precipice,    to  dam  him  to  pieces 
againft  the  rocks.  [Luke  iv.  29.]— He  was  thus  hated  and 
reproached  by  his  own  vifible  people:  [John  i.  ii.J    *  He 

*  came  to  his  own,  and  his  own  received  him  not.'     And 
he  was  principally  defpifed  and  hated   by  thofe  who  were 
in  chief  repute,    and  were  the   greateft  men.     But  into 
whatever  part  of  the  land  he  went,    he  met  with  hatred 
and  contempt.      He  met  with   thefc  in  Capernaum,   and 

when 


344        HISTORY    OF    REDEMPTION. 

when  he  went  to  Jericho:  at  Jerufalem,  which  was  the 
holy  city,  when  he  went  to  the  temple  to  worfhip  ;  alfo 
in  Nazareth,  his  own  city,  and  among  his  own  relations, 
and  neighbours. 

He  fuffered  the  bufferings  of  Satan  in  an  uncommon 
manner.  We  read  [Matt.  iv.  I  — n.]  of  one  time  in 
particular,  when  he  had  a  long  conflict  with,  the  devil, 
when  he  was  in  the  wildernefs  forty  days,  with  nothing 
but  wild  beafts  and  devils ;  and  was  fo  cxpofed  to  the 
devil's  power,  that  he  was  bodily  carried  about  by  him 
from  place  to  place,  while  he  was  otherwife  in  a  very  fuf- 
fering  ftate.  (o) 

(4.)  I  come  now  to  the  evening  of  the  night  wherein  he 
was  betrayed.  And  from  this  time  was  his  greateft  humilia 
tion  and  fullering,  by  which  principally  he  made  fatisfac- 
tion  to  the  juftice  of  God  for  the  fins  of  men.  Firft,  his  life 
was  fold  by  one  of  his  own  difciples  for  thir.ty  pieces  of 
filver,  which  was  the  price  of  the  life  of  a  fervant.  [Exod. 
xxii.  32.]  Then  he  was  in  fuch  a  dreadful  agony  in  the 

garden, 

(o)  Cbrift  TEMPTED  of  the  Devil."]  This  extraordinary  event 
has  been  much  the  fubjeft  of  infidel  ridicule  ;  and  fome  inge 
nious  writeis,  to  avoid  the  difficulties  of  a  literal  interpretation, 
have  reduced  the  whole  to  vifion  and  allegory  ;  and  thus  involved 
it,  as  we  apprehend,  in  far  more  and  greater.  We  humbly  con 
ceive,  that  the  beft  way  to  avoid  difficulties  on  this,  and  many 
other  parts  of  facied  writ,  is  to  adhere  as  clofe  as  poffible  to  the 
language  of  infpiration,  fince  thr  additions  of  puzzled  commen 
tators  often  add  abfurdity  to  remove  donbts.  That  when  our 
Lord  retired  to  the  interior  part  of  the  wildernefs,  the  enemy  of 
mankind  mould  aflume  a  difguife,  (whether  human  or  angelic,  is 
not  important)  and  prefent  the  molt  plauiible  temptation  to  our 
Redeemer  under  thefe  trying  circumftances,  is  perfectly  confiftent 
with  the  malevolence  of  his  character ;  but  how  far  he  was  per 
mitted  to  exert  his  power  in  forming  them,  is  not  neceflary  to  be 
inquired.  The  grand  objection  is,  why  was  Satan  fuffcred  thus 
to  infult  the  Son  of  God  ?  Wherefore  did  the  Redeemer  fufrer  his 
ilate  of  retirement  to  be  thus  difturbed,  with  the  malicious  fug- 
geilions  of  the  fiend  ?  The  great  apoftle  furnifhes  an  anfwer, 
equally  pertinent  and  confolatory — '  He  was  iempttd  in  all  points 
'  like  as  we  are — that  he  might  be  touched  with  the  feeling  of  our 
'  infirmities — and  himfelf  having  fuffered  being  tempted,  he  is  able 
*  to  fiiccour  them  that  are  tempted.'  [See  Heb.  ii.  18 — iv.  15.] 

[I.  N.] 


THE  PURCHASE  OF  REDEMPTION.        345 

garden,  that  there  came  fuch  a  horror  upon  his  foul, 
that  he  began  to  be  forrowful  and  very  heavy,  and  faid, 
[Mark  xiv.  33,  34.]  his  '  foul  was  exceeding  forrowful, 
'  even  unto  death,  and  was  fore  amazed.'  (p)  So  violent 
was  the  agony  of  his  foul,  as  to  force  the  blood  through 
the  pores  of  his  Ikin  ;  fo  that  he  was  overwhelmed,  with 
amazing  forrow,  his  body  was  covered  with  blood.  The 
difciples,  who  ufed  to  be  his  friends  and  family,  now 
appear  cold,  and  unconcerned  for  him  at  the  time  his 
Father's  face  is  hid  from  him.  Judas,  whom  he  had 
treated  as  one  of  his  family,  or  familiar  friends,  comes  and 
betrays  him  in  the  moft  deceitful,  treacherous  manner. 
The  officers  and  foldiers  apprehend  and  bind  him.  His 
difciples  forfake  him  and  flee,  inftead  of  comforting  him 
in  his  diftrefs.  He  is  led  as  a  malefactor  before  the  priefts 
and  fcribes,  his  mortal  enemies,  that  they  might  fet  as 
his  judges  ;  and  they  fet  up  all  night,  to  enjoy  the  plea- 
fure  of  infulting  him,  now  they  had  got  him  into  their 
hands.  But  becaufe  they  aimed  at  nothing  fhort  of  his 
life,  they  fet  themfelves  to  find  fotne  colour  to  put  him  to 
death,  and  feek  for  witnefies  againft  him.  (qj  When  none 

Y  y  appeared, 

(p)    Chrljl   EXCEEDING  forrowful^      "  To  heighten  our  idea 
of  this  diftrefs,  the  evangeliils  make  ufc  of  the  moft  forcible  words, 
He  was  feized  with  the  moft  alarming  afionifoment.     He  was 
overwhelmed  with  infupportable  dejsS'ton,     He  was  befleged  on  all 
fides,  as  it  were  with  an  army  of  invading  farrows.      He  ivrejlled, 
amidft  ftrong  cries  and  tears,  not  only  with  the  malice  of  men 
and  rage  of  devils,  but  with  the  infinitely  more  dreadful  indig 
nation  of  God  :  He  wreilled  even  unto  an  agony  of  fpirit.'     All 
thefe  circumftances  of  horror  and  anguifh  conftitute  what  a  cele- 
.brated  poet  veryjuftly  itiles, 

*  A  weight  of  woe,  more  than  ten  worlds  can  bear." 

[HERVEY,  Theron  and  Afp.  vol.  i.  Dial.  4.3 

(qj  The  Jaws  fought  a  PRETENCE^cr  the  death  of  Chr'ijl.~\ 
It  is  faid  in  the  Mlfbna,  that  before  any  one  was  punifhed  for  a 
capital  crime,  proclamation  was  made  by  the  public  crier,  "  That 
if  any  perfon  could  teftify  the  innocence  of  the  prifoner,  they 
might  come  forward  and  declare  it."  On  which  the  Gemara  of 
Babylon  adds,  that  *'  at  the  death  of  Jefus  this  proclamation  was 
made  for  40  days,  but  no  defence  could  be  found."  But  we 
know  this  latter  aifertion  to  be  falfe,  and  perhaps  the  injustice  of 

this 


$46        HISTOR.Y    OF    REDEMPTION. 

appeared,  they  employed  fome  to  bear  falfe  witnefs  ;  and 
when  their  witnefs  did  not  agree  together,  then  they  ex 
amined  him,  to  catch  fomething  out  of  his  own  mouth. 
They  hoped  lie  would  fay,  that  he  was  the  Son  of  God, 
and  then  they  thought  they  fhould  have  enough.  And 
when  he  was  filent  thev  adjured  him  in  the  name  of  God, 
to  fay  whether  he  was  or  not.  When  he  confefled  this, 
they  fuppofed  they  had  enough ;  then  it  was  a  time  of 
rejoicing  with  them,  which  they  {how,  by  infuldng  him, 
fpitting  in  his  face,  blindfolding  and  buffctting  him,  and 
then  bidding  him  prophefy  who  it  was  that  ftruck  him  ; 
thus  ridiculing  him  for  pretending  to  be  a  prophet.  And 
the  very  fervants  have  a  hand  in  the  cruel  Iport :  [Mark 
xiv.  65.]  '  And  the  fervants  did  ftrike  him  with  the  palms 
of  their  hands.' 

During  the  fufferings  of  that  night,  Peter,  one  of  the 
chief  of  his  own  difciples,  appears  afhamed  to  own  him, 
and  denies  and  renounces  him  with  oaths  and  curfes.  And 
after  the  chief  priefts  and  elders  had  finifhed  the  night  in 
fo  fhamefully  abufmg  him,  when  the  morning  was  come, 
which  was  the  morning  of  the  moft  wonderful  day  that 
ever  was,  they  led  him  away  to  Pilate,  to  be  condemned 
to  death  by  him,  becaufe  they  had  not  the  power  of  life 
and  death  in  their  own  hands.  He  is  brought  before  Pi 
late's  judgment  feat,  and  there  the  priefts  and  elders  accufe 
him  as  a  traitor.  And  when  Pilate,  upon  examining  into 
the  matter,  declared  he  found  no  fault  in  him,  the  Jews 
were  but  the  more  fierce  and  violent  to  have  him  con 
demned.  Upon  which  Pilate,  after  clearing  him,  very 
unjuftly  brings  him  to  a  fecond  trial  ;  and  then  not  finding 
any  thing  againft  him,  acqeits  him  again.  Pilate  treats 
him  as  a  poor  worthlefs  fellow  ;  but  is  afhamed  on  fo  little 
pretence  to  condemn  him  as  a  traitor. 

And 


this  ufual  privilege  being  denied  him,  is  alluded  to  by  our  Lord 
himfelf.  [John  xviii.  20.  21.]  'I  fpake  openly  to  the  world  .... 
*  Why  aikelt  thou  me  ?  afk  them  which  heard  me,  what  I  faid 
'  unto  them;  behold,  they  know  what  I  faid.']  LowTH'sIfaiah, 
p.  241.  Compare  Note  u,  p.  249.3 


THE  PURCHASE  OF  REDEMPTION.        347 

And  then  he  was  fent  to  Herod  to  be  tried  by  him,  and 
was  brought  before  his  judgment  feat;  his  enemies  fol 
lowing,  and  virulently  accufing  him  as  a  traitor,  or  one 
that  would  fet  up  for  a  king ;  but  he  confiders  him  as  Pi- 
jate  did,  as  a  poor  creature,  not  worthy  to  be  taken  notice 
of,  and  does  but  make  a  mere  jeft  of  the  Jews,  accufing 
him  as  a  dangerous  perfon  to  Casfar,  as  one  that  was  in 
danger  of  fetting  up  to  be  a  king  againft  him  ;  and  there 
fore,  in  derifion,  dreffes  him  in  a  mock  robe,  makes  fport 
of  him,  and  fends  him  back  througli  the  ftreets  of  Jem- 
falem,  to  Pilate,  with  it  on. 

Then  the  Jews  prefer  Barabbas  before  him,  and  are  in- 
ftant  and  violent  with  loud  voices  to  Pilate,  to  crucify 
him.  So  Pilate  after  he  had  cleared  him  twice,  and  Herod 
once,  very  unrighteoufly  brings  him  on  trial  the  third  time. 
Chrift  was  ftripped  and  fcourged  :  thus  he  gave  his  c  back 
'  to  the  fmiters.'  [Ifa.  1.  6.]  After  that,  though  Pilate 
ftill  declared  that  he  found  no  fault  in  him  ;  yet  fo  unjuft 
was  he,  that  for  fear  of  the  Jews  he  delivered  him  to  be 
crucified.  But  before  they  execute  the  fentence,  his  fpite- 
ful  and  cruel  enemies  again  infult  and  torture  him.  They 
ftripped  him,  and  put  on  him  a  fcarlet  robe,  place  a  reed 
in  his  hand,  and  a  crown  of  thorns  on  his  head.  Both 
Jews  and  Roman  foldiers  were  united  in  the  tranfadtion  ; 
they  bow  their  knees  before  him,  and  in  derifion  cry,  '  Hail 
'  King  of  the  Jews.'  They  fpit  upon  him  alfo,  and  took 
the  reed  out  of  his  hand,  and  fmote  him  on  the  head. 
After  this  they  led  him  away  to  crucify  him,  and  made 
him  carry  his  own  crofs,  till  he  funk  under  it,  his  ftrength 
being  fpent;  and  then  they  laid  it  on  one  Simon  a  Cyrc- 
nian.  [Mat.  xxvii.  32.] 

At  length,  being  come  to  Mount  Calvary,  they  exe 
cute  the  fentence  which  Pilate  had  fo  unrighteoufly  pro 
nounced.  They  nailed  him  to  the  crofs  by  his  hands  and 
feet,  then  raife  it  erec"t,  and  fix  one  end  in  the  ground, 
he  being  {till  fufpended  on  it  by  the  nails  which  pierced 
his  hands  and  feet.  And  now  Chrift's  fufferings  are  come 
to  the  extremity ;  now  the  cup  which  he  fo  earneftly 
Y  y  2  grayed, 


348         HISTORY   OF   REDEMPTION. 

prayed  that  it  might  pafs  from  him,  (R)  is  come,  and  he 
mufl,  he  does  drink  it.  [Ifa.  xxvi.  39.]  In  thofe  days  cru 
cifixion  was  the  moft  tormenting  death  by  which  any  were 
executed.  There  was  no  death  wherein  the  perfon  ex 
pired  fo  much  of  mere  torment :  and  hence  the  Roman 
word,*  which  fignifies  torment,  is  taken  from  this  kind 
of  death.— And  befides  what  our  Lord  endured  in  this 
excruciating  death  in  his  body,  he  endured  vaftly  more  in 
his  foul.  Now  was  that  travail  of  his  loul,  of  which  we 
read  in  the  prophet ;  now  it  pleafed  God  to  bruife  him, 
and  to  put  him  to  grief ;  now  <  he  poured  out  his  foul  unto 

*  death.'   [Ifa,  liii.  10.]     And  if  the  mere   forethought  of 
this  cup  made  him  fweat  blood,  how  much  more  dreadful 
and  excruciating  muft  the  drinking  of  it  have  been  !  Many 
martyrs  have   endured  much  in  their  bodies,  while  their 
fouls  have   been  joyful,  and  have  fung  for  joy,  whereby 
they  have  been  fupported  under  the  fufFerings  of  their  out- 
ward  man,  and  have  triumphed  over  them.     But  this  was 
not  the   cafe  with   Chrill  ;  he  had  no  fuch  fupport :  but 
his  fufFerings  were  chiefly   thofe  of  the  mind,  though   the 
ethers  were  extremely  great. 

Now  under  all  thefe  fufFerings  the  Jews  frill  mock  him  ; 
and  wagging  their  heads  fay,   [Matt,  xxvii.  40.]   *  Thou 

*  that  deftroyeft  the  temple  and  buildeft  it  in  three  days, 
'  fave   thyfelf :  if  thou  be  the    Son   of  God,  come  down 

*  from   the  crofs.'     Even   the  chief  priefts,    fcribes,  and 
ciders,  joined  in  the  cry,  faying,   *  He  faved  others,  him- 

f  felf 


(R)  Let  this  cup  pafs  FROM  me.]  "  This  was  the  voice  not 
only  of  refignation,  but  of  acquiefcence  and  complacency.  Such 
'A  deprecatory  requeft,  put  up  with  fo  much  earneftnefs,  yet  with 
lo  much  fubmiflion,  betrayed  not  any  weaknefs  of  mind  ;  it  only 
ftnewed  the  reality  of  our  Lord's  manhood ;  that  his  fenfations 
were  exadtly  like  ours  ;  that  he  affected  no  ftoical  apathy,  but 
willingly  endured,  not  proudly  difpifed,  tribulation  and  anguifh. 
It  demonftrated  likewife,  beyond  the  power  of  defcription,  the 
extreme  feverity  and  almoft  infupportable  weight  of  our  Re 
deemer's  afflictions."  [HERVEY,  Theron  and  Afpaiio,  vol.  i. 
Pial.  4r] 

*  Cruciatus, 


THE  PURCHASE  OF  REDEMPTION.        349 

*  felfhe  cannot  fave.'  (s)  And  probably  the  devil  at  the 
iame  time  tormented  him  to  the  utmoft  of  his  power  ;  and 
hence  it  is  faid,  [Luke  xxii.  33.]  '  This  is  your  hour,  and 
'  the  power  of  darknefs.' 

Under  thefe  fufferings,  Ghrift  having  cried  out  once 
and  again  with  a  loud  voice,  at  laft  he  faid,  '  It  is  finifhed, 
'  [John  xix.  20.]  and  bowed  the  head,  and  gave  up  the 
'  ghofr.'  (r)  And  thus  was  fmiihed  the  greateft  work 

that 

(s)  HIMSELF  he.  cannot  fave.'].  SoCELSus,  that  bitter  enemy 
of  Chriftianity,  tauntingly  cries,  "  Why,  in  the  name  of  wonder, 
does  he  not  on  this  occafion,  at  leaft,  act  the  God  ?  Why  does 
he  not  deliver  himfelf  from  this  mocking  ignominy,  or  execute 
fome  fignal  vengeance  on  the  author  of  fuch  impious  and  abu- 
iive  infults,  both  of  himfelf  and  his  Father  ?"— Why,  Celfus  ? 
Becaufe  on  his  death  depends  the  falvation  of  mankind,  and 
thereby  is  purchafed  that  pardon  which  the  gofpel  proclaims  to 
finners,  fuch  as  Celfus.. 

"  There  hangs  all  human  bope,  that  nail  fupports 
The  falling  univcrfe" YOUNG. 

**  You  indeed,  (.continues  the  heathen)  take  upon  you  to  de 
ride  the  images  of  our  deities  ;  but  if  Bacchus  himfelf,  or  Her 
cules  had  been  prefent,  you  would  not  have  dared  to  offer  fuch 
an  affront;  or,  if  you  had  been  fo  prefumptuous,  would  have 
feverely  fmarted  for  your  infolence."  Yes,  Celfus  ;  fuch  is  the 
revengeful  fpirit  of  your  gods  ;  but  "Jcfus  exhibits  an  inftance  of 
patience,  meeknefs,  and  compaffion  equally  oppofite  to  your  tem 
per  and  that  of  your  fanguinary  idols.  [Vide  Orig.  contra.  Celf. 
81.404.]  [P.] 

(T)  He  gave  up  the  ghojl.~\  The  late  ingenious  Mr.  FERGU 
SON  has  mown,  from  accurate  agronomical  obfervations,  that  the 
day  on  which  our  Lord  was  crucified,  was  "  the  I4th  of  the 
month  Nifan,  anfwering  (in  that  year)  "to  the  3d  of  April,  .... 
in  the  331!  year  of  his  age,"  fince  that  was  the  only  year  in  which 
the  paffovcr  fell  on  a  Friday,  "  between  the  2oth  and  4Oth  year 
of  the  vulgar  asra  of  Chrifl's  birth." 

The  fame  philofopher  has  obferved,  that  the  darknefs  which 
covered  the  land  at  this  time,  could  not  be  a  natural  one,  becaufe 
the  fun  can  never  be  eclipfed  in  a  natural  way  but  at  trie  time  of 
new  moon,  and  our  Saviour  was  crucified  at  the  time  of  the  pad- 
over,  when  the  moon  was _/«//;  we  have  another  proof  of  this 
from  the  continuance  of  that  darknefs  for  three  hours  ;  for  the 
fun  can  never  be  eclipfed  totally  in  a  natural  way  for  more  than 
rive  minutes  of  time  to  any  one  place  of  the  earth. — Ho-.v"  dread 
fully  folemn  was  this  fcene  ! 

"  The  fun  beheld  it — No,  the  (hocking  fccnr 

Drove 


350        HISTORY   OF    REDEMPTION. 

that  ever  was  done  ;  now  the  angels  beheld  the  moft  won 
derful  fight  that  ever  was  feen :  now  was  accomplimed  the 
main  thing  that  had  been  pointed  at  by  the  various  infti- 
tutions  of  the  ceremonial  law,  and  by  all  the  tvpical  dif- 
penfations  and  by  all  the  facrifices  from  the  beginning  of 
the  world,  (u) 

Chrift  being  thus  brought  under  the   power  of  death, 
continued  under  it  till   the  morning  of  the  next  day  but 
one  :   (w)  and  then  was  finimed  that  great  work,  the  pur- 
chafe 

Drove  back  his  chariot ;  midnight  veil'd  his  face  : 

....  Not  fuch  as  nature  makes  ; 

A  midnight,  nature  mudder'd  to  behold  ; 

A  midnight  new,  a  dread  cclipfe  (without 

Oppofing  fpheres)  from  her  Creator's  frown  ! 

Sun,  didit  thou  fly  thy  Maker's  pain  ?  orftart 

At  that  enormous  load  of  human  guilt, 

Which  bow'd  his  blefTed  head  ;  o'erwhelm'd  his  crofs ; 

Made  groan  the  creature  ;  burft  earth's  marble  womb 

With  pangs,  ftrange  pangs  !   delivered  of  her  dead  ? 

Hell  howl'd  ;  and  heav'n  that  hour  let  fall  a  tear  ; 

Heav'n  wept  that  man  might  fmile  !  heav'n  bled  that  man 

Might  never  die  I" 

[ YOUNG'S  Night  Thoughts,  IV.] 

(u)  The  TYPBS  now  all  accompl:fbed.~]  "  In  this  hour,  the 
long  feries  of  prophecies,  vifions,  types,  and  figures  was  accom 
plimed  ;  this  was  the  center  in  which  they  all  met ;  this  the  point 
towards  which  they  had  tended  and  verged  throughout  the  courfe 
of  fo  many  generations.  You  behold  the  law  and  the  prophets 
ftanding,  if  we  may  fpeak  fo,  at  the  foot  of  the  crofs,  and  doing 
homage.  You  behold  Mofes  and  Aaron  bearing  the  ark  of  the 
covenant  ;  David  and  Elijah  prefenting  the  oracle  of  teilimony. 
You  behold  all  the  prieua  and  facrifices,  all  the  rites  and  ordi 
nances,  all  the  types  and  fymbols,  aflembled  together  to  receive 
their  confummation.  Without  the  death  of  Chrift,  the  wormip 
and  ceremonies  of  the  law  would  have  remained  a  pompous,  but 
unmeaning  inilitution.  In  the  hour  when  he  was  crucified,  *  the 
'  book  with  the  feven  feals'  was  opened.  Every  rite  affumed  its 
fignificancy,  every  prediction  met  its  event,  every  fymbol  difplay- 
ed  its  correspondence."  [BLAIR'S  Sermons,  vol.  i.  Ser.  5.] 

(  w  )  Chrtft  CONTINUED  under  the  power  of  death.  ~]  During  this 
period,  fome  have  fuppofed  our  Lord  defcended  below  the  grave, 
and  '  preached  to  the^;ri/j-,' — either  in  limbus  patrum,  purgatory , 
or  even  hell  itfelf.  The  two  former  of  thefe  opinions  have  been 
maintained  by  Popim  writers,  and  fufficiently  anfwered  by  Pro- 
teftants  :  but  the  latter  notion  fuppofes  that  Chrift  after  his  death 

went 


THE  PURCHASE  OF  REDEMPTION.        351 

chafe  of  our  redemption  ;  for  which  fuch  great  preparation 
had  been  made  from  the  beginning  of  the  world.  Then 

was 

went  down  among  the  damned,  preached  falvation  there,  and  ac 
tually  converted  and  delivered  many  of  the  unhappy  fpirits  therein 
confined.  The  text  here  alluded  to  [i  Pet.  iii.  19,  20.]  has  been 
already  cited,  with  Dr.  Doddridge's  ingenious  paraphrafe,  Note  N, 
page  1 06,  where  we  promifed  to  confider  this  extraordinary  opi 
nion,  againft  which  the  following  objections  appear  to  us  impor 
tant  and  decifive. 

1.  The  fpirit  *  by  which  he   went  and  preached,'   was  not 
(Thrift's  human  foul,  but  a  divine  nature,  or  rather  the  Holy  Spi 
rit,  '  by  which'  he  was  quickened,  and  raifed  from  the  dead. 

2.  Chrift  when  on  the  crofs  promifed  the  penitent  thief  his  pre- 
fence  that  day  in  Paradife,  and  accordingly  when  he  died  com 
mitted  his  foul  into  his  heavenly  Father's  hand  ;  in  heaven,  there 
fore,  and  not  in  hell,  we  are  to  feek  the  feparate  fpirit  of  our 
Redeemer  in  this  period.   [Lukexxiii.  43,  46.] 

3.  Had  our  Lord  defcended  to  preach  falvation  to  the  damned, 
there  is  no  fuppofeable  reafon  why  the  unbelievers  in  Noah's  time 
only  mould  be  mentioned,  rather  than  thofe  of  Sodom,  and  the 
unhappy  multitude  who  died  in  fin. 

4.  Granting  the  fact,  that  our  Saviour  defcended  into  hell,  (of 
which  in  a  fubfequent  note)  we  have  no  intimation  of  his  preach 
ing  being  attended  with  any  more  fuccefs  than  that  oT  his  fervant 
Noah.     Some,  indeed,  were  raifed  from  the  dead  at  this  time,  and 
no  doubt  thefe  would  have  been  taken  for  fome  of  the  unhappy 
fpirits  releafed,   and  permitted  to   return  to  earth,  had  not   the 
fcripture  exprefsly  told  us  that  they  were  the  bodies  of  faints. 
[Matt,  xxvii.  52.] 

5.  So  far  from  any  intimation  of  fuch  deliverance,  St.  Jude, 
fubfequent  to  this,  mentions  the  finners  of  Sodom  fuffering  the 
vengeance  of  eternal  fire  :  and  both  the  apoftles  Jude  and  Peter 
mention  the  Sodomites,  the  Ifraelites  that  perifhed  for  their  rebel 
lion  in  the  wildernefs,  the  fallen  angels,  and  impenitent  finners  in 
general,  as  involved  in  one  common  ruin,  and  referved  to  the  '  day 

*  of  judgment  to  be  puni/bed;'  and  the  latter  includes  the  inhabi 
tants  of  the  old  world  among  the  reft.     [See  Jude  5 — 8.   2  Pet. 
ii.  4—9.] 

6.  Our  Lord  is  exprefs,  that,  *  he  that  believeth  fhall  never 

*  come  into  condemnation — fhall  never  perifli  ;'  and  '  he  that  be- 

*  licveth  not,  fliall  not  fee  life.' — not  come  where  he  is.      [John  iii. 
36. — v.  24. — viii.   21.]      This  we  (hall  have  occafion  to    notice 
farther  near  the  clofe  of  this  work. 

Is  it  faid  that  the  propofed  fentiment  exceedingly  glorifies  the 
Redeemer,  and  greatly  adds  to  the  triumph  of  his  refurrec~r.ion  ? 
Far  be  it  from  us  to  left'en  the  Redeemer's  honour  :  but  let  us  not 
drefs  up  the  pageants  of  our  imagination  to  grace  his  victory. 

The 


35*          HISTORY    OF    REDEMPTION. 

was  finished  nil  that  was  required  in  order  to  fulfill  th* 
threatenings  of  the  law,  and  all  that  was  neceffary  in  order 
to  fatisfy  divine  juflice  ;  then  the  utmoft  that  vindi&ive 
jufiice  demanded,  even  the  whole  debt,  was  paid.  Then 
was  finilhed  the  whole  of  the  purchafe  of  eternal  life. 


IMPROVEMENT  OF   PERIOD  II. 

IX  furveyino;  the  hiftory  of  redemption,  we  have  now 
ihown  how  this  work  was  carried  on  through  the  two  firft 
periods  into  which  we  divided  it,  from  the  fall  to  the  incar 
nation  of  Chrift,  and  from  thence  to  the  end  of  the  lime 
of  Chrift's  humiliation  ;  and  have  particularly  explained 
how  in  the  fir  ft  of  thcfe  periods  God  prepared  the  way  for 
Chrift's  appearing  and  purchafmg  redemption  ;  and  how, 
in  the  fecond  period,  that  purchafe  was  made  and  finlfticd. 
1  would  now  add  fome  improvement  of  what  has  been  faid 
on  both  thcfe  fubjecls  in  conjunction. 

i.  I  begin  with  an  ufe  of  reproof;  a  reproof  of  three 
things ;  of  unbelief,  felf-righteoufnefs,  and  a  carelefe  ne- 
glcdt  of  the  falvation  of  Chrift. 

( I .)  If  the  things  above  particularly  recited  be  true,  how 
greatly  do  they  reprove  thofe  who  do  not  believe  in,  and 
heartily  receive  the  Lord  Jefus  Chrift  !  Perfons  may  re 
ceive  him  in  profeflion,  and  may  wifli  chat  they  had  fome 
of  thofe  benefits  that  Chrift  has  purchafcd,  and  yet  their 
hearts  not  receive  him  ;  they  may  be  iincere  in  nothing  that 
they  do  towards  him  ;  they  may  have  no  high  efteem  of 
him,  nor  any  real  refpect  to  him.  Though  their  hearts 
have  been  opened  wide  to  others,  yet  Chrift  has  always 
been  fhutout,  and  they  have  been  deaf  to  all  his  imitations. 
They  never  found  an  inclination  of  heart  to  receive  him, 
nor  would  they  ever  truft  in  him. 

Let 

The  apoltle  defcribing  the  magnificence  of  this  event,  fays,  [Col. 
ii.  ij.J  that  '  he  fpoiled  principalities  and  powers — made  a  {hew 
*  of  the:n  openly:'  but  adds  nothing  of  the  fouls  delivered  from 
hell,  though  he  would  hardly  have  omitted  fuch  a  faft.  [G.  E.J 


IMPROVEMENT   OF   PERIOD   II.         353 

Let  me  now  call  upon  you,  to  confider  how  great  your 
f-n,  in  thus  rejecting  Jefus  Chrift,  appears  to  be  from 
thofe  things  that  have  been  faid.  You  flight  the  glorious 
perfon,  for  \vhofe  coming  God  made  fuch  great  prepara 
tions  in  fuch  a  feries  of  wonderful  providences  from  the 
beginning  of  the  world,  and  who,  after  all  things  were 
made  ready,  God  fent  into  the  world,  bringing  to  pafs  a 
thing  before  unknown,  viz.  the  union  of  the  divine  na 
ture  with  the  human  in  one  perfon.  You  have  been 
guilty  of  flighting  that  great  Saviour,  who,  after  fuch 
preparation  actually  accomplished  the  purchafe  of  re 
demption  ;  and  who,  after  he  had  fpent  three  or  four 
and  thirty  years  in  poverty,  labour,  and  contempt,  in 
purchafmg  redemption,  at  laft  finiihed  the  purchafe  by 
clofing  his  life  under  fuch  extreme  fuffe rings  as  you  have 
heard  ;  (Y)  and  fo  by  his  death,  and  continuing  for  a 
time  under  the  power  of  death,  completed  the  whole. 
This  is  the  Saviour  you  reje£t  and  defpife.  You  make  light 
of  all  the  glory  of  his  perfon,  and  all  the  love  of  a  Fa 
ther,  in  fending  him  into  the  world,  and  the  Son's  com- 
pamon  in  the  whole  of  this  affair.  That  precious  (tone 
that  God  hath  laid  in  Zion  for  a  foundation  in  fuch  a 
manner,  and  by  fuch  wonderful  works  as  yoil  have  heard, 
Is  a  ftone  fet  at  nought  by  you. 

Sinners  fometimes  are  ready  to  wonder  why  unbelief 
fliould  be  looked  upon  as  fuch  a  great  fin  :  but  if  you 
confider  what  you  have  heard,  how  can  you  wonder?  If 
it  be  fo,  that  this  is  fo  great  a  Saviour,  and  his  work  f  > 

Z  z  great, 

1v  :  • 

(Y)  Cbrlft  DIED  under  extreme  fufferings.~]  Some  have  ventured 
to  compare  the  death  of  Socrates  with  that  of  JESUS  :  but  "  What 
an  infinite  difproportion  is  there  between  them  !  The  death  of 
Socrates,  peaceably  philofophifmg  with  his  friends,  appears  the 
mod  agreeable  that  could  be  wiftied  for;  that  of  JESUS,  iufulted 
and  accufed  by  a  whole  nation,  is  the  mod  horrible  that  could  be 
feared.  Socrates,  in  receiving  the  cup  of  poifon,  blefled,  indeed, 
the  weeping  executioner  that  adminiftered  it;  but  JESUS,  in  the 
midft  of  excruciating  tortures,  prayed  for  his  mercilefs  tormen 
tors.— Yes,  if  the  life  and  death  of  Socrates  were  thofe  of  zfage, 
the  life  and  death  of  JESUS  were  thofe  of  a  GOD.  [RossEAu's 
Letter  to  ihe  Abp.of  Paris.] 


354        HISTORY    OF    REDEMPTION. 

great,  and  that  fuch  great  things  have  been  done  in  order 
to  it,  truly  there  is  no  caufe  of  wonder  that  the  reje&iou 
of  this  Chrift  is  fpoken  of  in  fcripture  as  a  fin,  fo  pro 
voking  to  God,  and  attended  with  greater  aggravations 
than  the  worft  fins  of  the  heathen,  who  never  heard  of 
thofe  things,  nor  have  had  this  Saviour  offered  to  them. 

(2.)  What  has  been  faid,  affords  matter  of  reproof  to 
thofe  who,  inftead  of  believing  in  Chrift,  truft  in  them- 
felves  for  falvation.  It  is  a  common  thing  with  men  to 
truft  in  their  prayers,  their  good  converfations,  the  pains 
they  take  in  religion,  the  reformations  of  their  lives,  and 
in  their  felf-denial,  to  make  fome  atonement  for  their  fins, 
and  to  recommend  themfelves  to  God. 

Confider  three  things : 

[i.]  How  great  a  thing  that  is  which  you  take  upon 
you:  though  you  are  poor,  worthlefs,  polluted  worms  of 
the  duft;  yet  fo  arrogant  are  you,  that  you  take  upon 
you  that  work  which  the  only  begotten  Son  of  God  be 
came  man  to  capacitate  himfelf  for ;  and  in  order  to 
which  God  made  fo  great  preparation.  Confider  how 
vain  is  the  thought  which  you  entertain  of  yourfelf ;  how 
mult  fuch  arrogance  appear  in  the  fight  of  Chtfft,  whom 
it  coft  fo  much  to  make  a  purchafe  of  falvation,  when 
it  was  not  to  be  obtained  even  by  him,  fo  great  and  glo 
rious  a  perfon,  at  a  cheaper  rate  than  his  wading  through 
a  fea  of  blood,  and  paffing  through  the  midft  of  the  fur 
nace  of  God's  wrath. 

[2.]  If  there  be  ground  for  you  to  truft,  as  you  do, 
in  your  own  righteoufnefs,  then  all  that  Chrift  did  to 
purchafe  falvation  when  on  earth,  and  all  that  God  did 
from  the  fall  of  man  to  that  time  to  prepare  the  way  for 
it,  is  in  vain.  Your  felf-righteoufnefs  charges  God  with 
the  greateft  folly,  in  that  he  has  done  all  this  to  bring 
about  an  accomplifhment  of  what  you  alone,  a  little  worm, 
with  your  poor  polluted  fervices,  are  fufficient  to  accom- 
plifh.  For  if  you  can  appeafe  God's  anger,  and  can 
commend  yourfelf  to  him  by  thefe  means,  then  you  have 
no  need  of  Chrift  ;  but  he  is  dead  in  vain  :  [Gal.  ii.  21  •] 
*  If  righteoufnefs  come  by  the  law,  then  Chrift  is  dead  in 

*  vain.' 


IMPROVEMENT   OF   PFRIOD   II.          355 

*  vain.'— Alas  !  how  blind  are  natural  men!  How  vain 
are  the  thoughts  they  have  of  themfelves !  How  ignorant 
of  their  own  littlenefs  and  pollution  !  How  do  they  exalt 
themfelves  up  to  heaven  !  What  great  things  do  they 
affume  to  themfelves  ! 

[3.]  You  that  truft  to  your  own  righteoufnefs,  arro 
gate  to  yourfelves  the  honour  of  the  greateft  thing  that 
ever  God  himfelf  did ;  not  only  as  if  you  were  fufHcient 
to  perform  divine  works,  and  to  accomplifh  fome  of  the 
great  works  of  God  ;  but  fuch  is  your  pride  and  vanity, 
that  you  are  not  content  without  taking  upon  you  to  do 
the  greatejl  work  that  ever  God  himfelf  wrought,  even 
the  work  of  redemption.  To  work  out  redemption  is 
a  greater  thing  than  to  create  a  world.  Confider  what  a 
figure  you  would  make,  if  you  ihould  attempt  to  deck 
yourfelf  with  majefty,  pretend  to  fpeak  the  word  of  power, 
and  call  an  univerfe  out  of  nothing ;  yet  in  pretending  to 
work  out  redemption,  you  attempt  a  greater  thing.— You 
take  upon  you  to  do  the  moil  difficult  part  of  this  work, 
viz.  to  purchafe  redemption.  Chrift  could  accomplifh 
other  parts  of  this  work  without  coft,  or  difficulty  :  but 
this  part  coft  him  his  life,  as  well  as  innumerable  pains 
and  labours,  very  great  ignominy  and  contempt.  If  all 
the  angels  in  heaven  had  been  fufficient  for  this  work, 
would  God  have  fent  his  own  Son,  the  Creator  of  angels, 
into  the  world,  to  have  done  and  fuffered  fuch  things  ? — 
What  felf-righteous  perfons  take  to  themfelves,  is  the 
fame  work  that  Chrift  was  engaged  in  when  he  was  in  his 
agony  and  bloody  fweat,  and  when  he  died  on  the  crofs. 
Their  felf-righteoufnefs  does,  in  effe6t,  charge  Chrift's 
ofsring  up  himfelf  in  thefe  fufferings,  as  the  greateft  in- 
ftance  of  folly  that  ever  men  or  angels  faw,  inftead  of 
being  the  moft  glorious  difplay  of  the  divine  wifdom  and 
grace.  Yea,  felf-righteoufnefs  makes  all  that  Chrift  did 
and  fuffered  through  the  whole  courfe  of  his  life,  with 
all  that  God  did  in  the  difpenfations  of  his  providence 
from  the  beginning,  nothing,  but  a  fcene  of  the  moft 
wild,  extreme,  and  tranfcendent  folly.— Is  it  any  wonder, 
then,  that  a  felf-righteous  fpirit  is  fo  reprefented  in  fcrip- 

Z  z  2  ture, 


356        HISTORY   OF    REDEMPTION. 

rure,  and  jpoken  of,  as  that  which  is  moft  fatal  to  -tiro 
fouls  of  men  ?  Or  that  Chrift  was  fo  provoked  with  the 
Pharifees  and  others,  who  trufted  in  themfelves  that  they 
were  righteous,  and  were  proud  of  their  goodnefs,  and 
thought  that  their  own  performances  were  a  valuable  price 
of  God's  favour  and  love  ? 

Let  perfons  hence  be  warned  againft  a  felf-righteous 
fpirit.  You  that  are  feeking  falvation,  and  taking  pains 
in  religion,  take  heed  that  you  do  not  truft  in  what  you 
do  ;  that  you  do  not  harbour  any  thoughts,  that  God 
ought  to  accept  of  what  you  do,  fo  as  to  be  inclined  by  it 
in  {bme  meafure  to  forgive  you,  and  have  mercy  on  you., 
cr  that  he  does  not  a£t  juftly,  if  he  vefufe  to  regard  you.r 
prayers  and  pains.  Such  complaining  of  God,  and  quar 
relling  with  him,  for  not  taking  more  notice  of  your 
righteoufnefs,  plainly  fhows  that  you  are  guilty  of  all 
that  arrogance  that  has  been  fpoken  of,  thinking  ycurfelf 
fufficient  to  offer  the  price  of  your  own  falvation. 

(3.)  What  has  been  faid  on  this  fubjecl  a  fiords  matter 
of  reproof  to  thofe  who  carelefsly  neglect  the  falvation  of 
Chrift:  fuch  as  live  a  fenfual  life,  neglecting  the  bulinefs 
of  religion,  and  the  falvation  of  their  own  fouls,  having 
their  nvinds  taken  up  about  the  gains,  the  vanities,  and  plea- 
fures  of  the  world.  Ler  me  here  apply  myfelf  to  you  in 
fome  expoftulatory  interrogations. 

[i.]  Shall  fo  many  prophets,  kings,  and  righteous 
men,  have  their  minds  taken  up  with  the  profpecT:,  that 
the  purchafe  of  Salvation  was  to  be  wrought  out  in  ages 
long  after  their  death  ;  and  will  you  neglect  it  when  ac 
tually  accomplished  ?  You  have  heard*  what  great  account 
the  church  in  all  ages  made  of  the  future  redemption  of 
Chrift  ;  how  joyfully  they  expected  and  fpoke  of  it.  How 
much  did  Ifajah,  Daniel,  and  other  prophets,  fpeak  con 
cerning  this  redemption  !  How  did  David  employ  his 
voice  and  harp  in  celebrating  it,  and  the  glorious  difplay 
of  divine  grace  therein  exhibited  !  How  did  Abraham 
and  the  other  patriarchs  rejoice  in  the  profpecl  of  Chrift's 
day,  and  the  redemption  which  he  was  to  purchafe  ! 
And  even  the  faints  before  the  flood  were  elated  in  the 

expec  - 


IMPROVEMENT   OF   PERIOD    II.          357 

.expectation  of  this  glorious  event,  though  it  was  then  fo 
long  future,'  fo  faintly  ami  obfcurely  revealed  to  them. 
Now  thefe  tilings  are  declared  to  you  as  actually  fulfilled. 
The  church  has  feeu  accomplifhed  all  thofe  great  things 
which  they  fo  joyfully  prophefied  of.  And'  yet,  when 
thefe  things  are  fet  before  you  as  already  accompli  med, 
how  light  do  you-  make  of  them  !  How  unconcerned  arc 
you  about  them,  following  other  things,  not  fo  much 
as  feeling  any  intereft  in  them  !  Indeed  your  {in  is  ex 
tremely  aggravated  in  the  fight  of  God.  God  has  put  you 
under  a  more  glorious  difpenfation  ;  has  given  you  a  more 
clear  revelation  of  Chriil  and  his  falvation  ;  and  yet  you 
neglecl  all  thefe  advantages,  and  go  on  in  a  carelefs  courfe 
of  life,  as  though  nothing  had  been  done,  no  fuch  difco- 
very  had  been  made  you. 

[2-]  Have  the  angels  been  fo  engaged  about  this  fal 
vation  ever  lince  the  fall  of  man,  though  they  are  not 
immediately  concerned  in  it,  and  will  you  who  need  it, 
and  have  it  offered  to  you,  be  fo  carelefs  about  it  ?  You 
have  heard  how  the  angels  at  firft  were  fubjecled  to  Chriil 
as  mediator,  and  how  they  ha,ve  all  along  been  miniftering 
fpirits  to  him  in  this  affair.  And  when  Chrift  came,  how 
engaged  were  their  minds  !  They  came  to  Zacharias,  to 
inform  him  of  the  coming  of  Chrift's  forerunner  ;  to  the 
Virgin  Alary,  to  inform  her  of  the  approaching  birth  of 
Chrift;  to  Jofepb,  to  warn  him  of  the  danger  which 
threatened  the  new-born  Saviour,  and  to  point  out  the 
means  of  fafety  :  and  at  the  birth  of  Chrift,  the  whole 
multitude  of  the  heavenly  hofts  fang  praifes  upon  the  oc- 
cafion,  faying,  '  Glory  to  God  in  the  higheft,  and  on 
'  earth,  peace  and  good  will  towards  men.'  Afterwards, 
from  time  to  time,  they  miniftered  to  Chrift  when  on 
earth  ;  they  did  fo  at  the  time  of  his  temptation,  at  the 
time  of  his  agony  in  the  garden,  at  his  rcfurrection,  and 
at  his  afcenfion.  All  thefe  things  fhow,  that  they  werr 
greatly  engaged  in  this  affair  ;  and  the  fcripture  informs 
us,  that  they  pry  into  thefe  things:  [  i  Pet.  i.  12.]  '  Which 
'  things  the  angels  defue  to  look  into.'  And  how  are  they 
represented  in  the  Revelation,  as  being  employed  inhea- 

ve.n 


358        HISTORY   OF   REDEMPTION. 

ven  in  finging  praifes  to  him  that  fitteth  on  the  throne, 
nnd  to  the  Lamb!— Now,  {hall  thcfe  take  fo  much  no 
tice  of  his  redemption,  and  of  the  purchafer,  who  need 
it  not  for  themfelves,  and  have  no  immediate  intereft  in 
it ;  and  will  you,  who  are  in  fuch  extreme  ncceflity,  neglect 
and  take  no  notice  of  it  ? 

[3.]  Did  Chrift  labour  fo  hard  and  fuffer  fo  much,  to 
procure  this  falvation,  and  is  it  not  worth  the  while  for 
you  to  be  at  fome  labour  in  feeking  it  ?  Did  our  falvation 
lie  with  fuch  weight  on  the  mind  of  Chrift,  as  to  induce 
him  to  become  man,  and  to  fuffer  even  death  itfelf,  in 
order  to  procure  it  for  us,  and  is  it  not  worth  the  while  for 
you,  who  need  this  falvation,  and  muft  perifh  eternally 
without  it,  to  take  earned  pains  to  obtain  an  intereft  in  it 
after  it  is  procured,  and  all  things  are  ready? 

[4.]  Shall  the  great  God  be  fo  concerned  about  this 
falvation,  as  fo  often  to  overturn  the  world  to  make  way 
for  it :  and  when  all  was  done,  is  it  not  worth  your  feek 
ing  after  ?  What  great,  what  wonderful  things  has  the  Lord 
of  heaven  and  earth  done  from  one  age  to  another,  caft- 
ing  down  and  fetting  up  kings,  railing  up  a  great  number 
of  prophets,  feperating  a  diftinft  nation  from  the  reft  of 
the  world,  overturning  one  kingdom  and  another,  and 
often  the  ftate  of  the  world  ;  and  fo  has  continued  bringing 
.about  one  change  and  revolution  after  another,  for  forty 
centuries  in  fucceflion,  to  make  way  for  the  procuring  of 
this  falvation  !  And  when  he  has  done  all,  is  it  not 
worthy  of  your  being  concerned  about  it,  but  that  it 
(hould  be  throw.n  by,  and  made  nothing  of,  in  compari- 
fon  of  worldly  gain,  youthful  diverfions,  and  other  fuch 
trifling  things  r— O  !  that  you  who  live  negligent  of  this 
falvation,  would  confider  what  you  do  !  What  you  have 
heard  from  this  fubje£t,  may  fhow  you  what  reafon  there 
is  in  that  exclamation  of  the  Apoftle,  [Heb.  ii.  3.]  '  How 

*  fhall  we  efcape  if  we  neglect  fo  great  falvation  ?'  and  in 
that,  [Acts  xiii.  41.]     'Behold,  yedefpifers,  and  wonder 
'  and  peri  ill :    for   I  work   a  work  in  your  days,  a  work 

*  which  you   iliall  in   no  wife  believe,  though  a  man  de- 
'  clare  it  unto  you.'     God  looks  on  fuch  as  you  as  great 

enemies 


IMPROVEMENT    OF   PERIOD   II.          359 

enemies  of  the  crofs  of  Chrift,  and  adverfaries  and  def- 
pifers  of  all  the  glory  of  this  great  work.  And  if  God 
has  mads  fuch  account  of  the  glory  of  falvation  as  to  de- 
ftroy  many  nations,  and  fo  often  overturn  all  nations,  to 
prepare  the  way  for  the  glory  of  his  Son  in  this  affair  ; 
how  little  account  will  he  make  of  the  lives  and  fouls  of 
ten  thoufand  fuch  oppofers  and  defpifers  as  you  that  con 
tinue  impenitent,  in  competition  with  his  glory  !  Why 
furely  you  (hall  be  dafhed  in  pieces  as  a  potter's  veffel, 
and  trodden  down  as  the  mire  of  the  flreets.  God  may, 
through  wonderful  patience,  bear  with  heardened  carelefs 
fmners  for  a  while  ;  but  he  will  not  always  bear  with  fuch 
defpifers  of  his  dear  Son,  and  his  great  falvation,  the  glory 
of  which  he  has  had  fo  much  at  heart,  but  will  utterly  con- 
fume  them  without  remedy  or  mercy. 

2.  I  conclude,  fecondly,  with  a  ufe  of  encouragement 
to  burdened  fouls,  to  put  their  truft  in  Chrift  for  falva 
tion.  To  all  fuch  as  arb  not  carelefs  and  negligent,  but 
fenfible  in  fome  meafure  of  their  neceflity  of  an  intereft  iu 
Chrift,  and  afraid  of  the  wrath  to  come  ;  to  fuch,  what  has 
been  faid  on  this  fubject  holds  forth  great  matter  of  encou 
ragement,  to  venture  their  fouls  on  the  Lord  Jefus  Chrift  ; 
and  as  motives  proper  to  excite  you  fo  to  do,  let  me  lead  yoxi 
to  confider  two  things  in  particular. 

(i.)  The  completenefs  of  the  purchafe  which  has  been 
made ;  as  you  have  heard,  this  work  of  purchafmg  fal 
vation  was  wholly  finimed  during  the  time  of  Chrift's 
humiliation.  When  Chrift  rofe  from  the  dead,  and  was 
exalted  from  that  abafement  to  which  he  fubmitted  for 
our  falvation,  the  purchafe  of  eternal  life  was  completely 
made,  fo  that  there  was  no  need  of  any  thing  more  to 
be  done  in  order  to  it.  But  now  the  fervants  were  fent 
forth  with  this  meflage,  [Matt.  xxii.  iv.]  '  Behold  I  have 

*  prepared  my  dinner :  my  oxen  and  my  fattlings  are  kil- 

*  led,  and  all  things  are  ready,  come  unto  the  marriage.' 
Therefore  all  things  being  ready,  are  your  fins  marry  and 
great  ?    Here  is  enough  done  by  Chrift  to  procure  their 
pardon;    there  is  no  need  of  any  righteoufaeis  of  yours 
to  obrnin  your  juftification :    no,   you  may  come  freely, 

without 


360        HISTORY    OF    REDEMPTION. 

without  money  and  without  price:  fince  therefore  there 
is  fuch  a  free  and  gracious  invitation  given  you,  come  ,- 
come  naked  as  you  are  ;  come  as  a  poor  condemned  cri 
minal  ;  come  and  caft  yourfelf  down  at  Chrift  V  feet,  as 
one  juftly  condemned,  and  utterly  helplefs  in  yourfelf. 
Here  is  a  complete  falvation  wrought  out  by  Chrift,  and 
through  him  offered  to  you  ;  come,  therefore,  accept  of 
it,  and  he  faved. 

(2.)  For  Chrift  to  reje6l  one  that  thus  comes  to  him, 
would  be  to  fruftrate  all  thofe  great  things  which  you 
have  heard  that  God  brought  to  pafs  from  the  fall  of 
man  to  the  incarnation  of  Chrift.  It  would  alfo  fruftrate 
all  that  Chrift  did  and  fuffered  while  on  earth ;  yea, 
it  would  fruftrate  the  incarnation  of  Chrift  itfelf,  for"all 
thefe  things  were  for  that  end,  that  thofe  might  be  faved 
who  ihould  come  to  Chrift.  Therefore  you  may  be  fure 
Chrift  will  not  be  backward  in  faving  thofe  who  come  to 
him,  and  truft  in  him;  for  he  has  no  deiire  to  fruftrate 
himfelf  in  his  o\Vn  work  ;  neither  will  God  the  Father 
refufe  you;  for  he  has  no  defire  to  fruftrate  himfelf  in 
all  that  he  did  for  fo  many  hundred  years,  to  prepare 
the  way  for  the  falvation  of  fmners  by  Chrift.  Come, 
therefore,  hearken  to  the  fweet  and  earneft  call  of  Chrift. 
[Matt.  xi.  28—30.]  'Come  unto  me,  all  ye  that  labour, 

*  and  are  heavy  laden,  and  I  will  give  you  reft ;  take  my 
'  yoke  upon   you,    and    learn  of   me;    and  ye  fhall  find 

*  reft  unto  your  fouls :    for  my  yoke  is  eafy,  and  my  hur- 

*  den  is  light.' 


-a 
PERIOD. 


PERIOD     TIT. 


I 


,N  difcourfing  on  this  fubje£t,  we  have  already  mown 
how  the  work  of  redemption  was  carried  on  through  the 
two  firft  of  the  three  periods  into  which  we  divided  the 
whole  fpace  of  time  from  the  fall  to  the  end  of  the  world  ; 
and  we  are  now  come  to  the  third  and  laft  period,  be 
ginning  with  Chrift's  refurrection,  and  reaching  to  the 
end  of  the  world  ;  and  are  now  to  ihovv  how  this  work  was 
alfo  carried  on  through  this  period,  from  the  following 
proportion— - 

THAT  THE  SPACE  OF  TIME  FROM  THE  RESURREC 
TION  OF  CHRIST  TO  THE  END  OF  THE  WORLD  is  ALL 

ENGAGED   IN   BRINGING    ABOUT    THE    GREAT  EFFECT, 
OR  SUCCESS,    OF   CHRIST'S  PURCHASE. 

'Not  but  that  there  were  great  effects  and  glorious  fuccefs 
of  Chrift's  purchafe  of  redemption  before,  even  from  the 
beginning.  But  all  that  fuccefs  was  only  preparatory,  and 
by  way  of  anticipation  ;  as  fome  few  fruits  are  gathered 
before  the  harveft.  There  was  no  more  fuccefs  before 
Chrift  came  than  God  faw  needful  to  prepare  the  way  for 
his  coming.  The  proper  time  of  the  fuccefs  or  effect  of 
Chrift's  purchafe  of  redemption  is  after  the  purchafe  has 
been  made  ;  as  the  proper  time  for  the  world  to  enjoy 
the  light  of  the  fun  is  the  day  time,  after  the  fun  is  rifen* 
though  we  may  have  fome  fmall  matter  of  it  reflected  from 
the  moon  and  planets  before.  And  even  the  fuccefs  of 
Chrift's  redemption,  while  he  himfelf  was  on  earth,  was 
very  fmall,  in  comparifon  of  what  it  was  after  the  con- 
clufion  of  his  humiliation. 

But  Chrift  having  nniflied  that  greateft  and  moft  diffi 
cult  of  all  works,  the  work  of  the  purchafe  of  redemption, 
now  is  the  time  for  him  to  obtain  the  joy  that  was  let  before 
him.  Having  made  his  foul  an  offering  for  fin,  now  is 
the  time  for  him  to  fee  his  feed,  and  to  have  '  a  portion 

3  A  *  divided 


362        HISTORY    OF    REDEMPTION. 

'  divided  to  him  with  the  great,  and  to  divide  the 

*  with  the  ftrong.'     [Ifa.  liii.] 

One  deftgn  of  Chrift's  humiliation  was,  to  lay  a  foun 
dation  for  the  overthrow  of  Satan's  kingdom  -,  and  now  is 
come  the  time  to  effe<5l  it ;  as  Chrift  a  little  before  his  cru 
cifixion  faid,  [Johrl  xii.  31.]  '  Now  is  the  judgment  of 
'  this  world  ;  now  {hall  the  prince  of  this  world  be  caft 
'  put.'  Another  tlefign  was,  to  gather  together  in  one  all 
things  in  Chrift.  [John  xii.  32.]  'And  1,  if  I  be  lifted 

*  up,  will  draw  all  men  unto  nie  ;'  which  is  agreeable  to 
Jacob's   prophecy    of  Chrift,    that  '  when    Shiloh    ihould 
'  come,  to  him  ihould   the  gathering  of  the   people  be.' 
[Gen.  xlix.    10.]— A  third  defign  is  the   falvation  of  the 
cle6l.     Now  when  his  fuiFerings  are  finiihed,  and  his  hu 
miliation  is  perfected,  the  time  is  come  tor  that  alfo.  [Hcb. 
v.  8,  9.]     '  Though  he  were  a  Son,  yet  learned  he  obe- 
'  dience  by  the  things  which  he  fuffered  ;  arid  being  made 
*' perfect,  he  became  the  author  of  eternal  falvation  unto 

*  all  them  that  obey  him. '---Another  uefign  was,   to  ac- 
compliih  by  thefe  things  great  glory  to  the  perfons  of  the 
Trinity.     Now    alfo    is  come  the   time  for   that  ;  [John 
xvii.  i.]  *  Father,  the  hour  is  come  ;  glorify  thy  Son,  that 
'  thy  Son  alfo  may  glorify  thee.' — LafUy,  another  defign 
was  the  glory  of  the  faints.   [John  xvii.  2.]    '  As   thou 
«  haft  given  him  power  over  all  flefh,  that  he  fhould  give 

*  eternal    life    to    as  many    as    thou    haft   given   him.'— 
And  all  the  difpenfations  of  God's  providence  hencefor 
ward,  even  to  the  final  confummation  of  all  things,  are  to 
give  Chrift  his  reward,  and  to  fulfil  the  joy  that  was  fct 
before  him. 

. 
INTRODUCTION. 

BEFORE  I  enter  on  the  confideration  of  the  parti 
cular  things  accomplished  in  this  period,  I  would  briefly 
obfcrve,  how  the  times  of  this  period  are  represented  in 
fcripture, 

i.  The 


INTRODUCTION   TO    PERIOD   III.          363 

1.  The   times  of  this    period,  ,for   the   moil   part,  are 
thofe  which  in  the   Old  Teftament  are  called  the   latter 
days.     We  often,  in  the  prophets  of  the  Old  Teftament, 
read   of  fuch  and  fuch  things  that  fhould  come  to  pafs 
in  the  latter  days,  and  fometimes  in  the  loft  days.     Now 
fhefe  expreffions  of  the  prophets  are   moft  commonly  to 
be  understood  of  the  times  of  this  period.     They  are  called 
the  latter  days,  and  the  laft  days  ;  becaufe  this  is  the  laft 
period  of  the   feries  of  God's   providences  on  earth,  the 
laft   period  of  that  great  work  of  Providence,  the   work 
of  redemption,  which  is,    as  it  were,  the  fum  of  God's 
works  of  providence,    the   time  wherein   the   church   is 
under  the   laft  difpenfation  that   ever   will   be  given   on 
earth.  (A) 

2.  The  whole  time  of  this  period  is  fometimes  in  fcrip- 
ture  called  *  the<rWof  the  world.'  [i  Cor.  x.  n.]    '  Now 
'  all  thefe  things  happened  unto  them  for  enfamples ;   and 
'  they  are  written  for  our  admonition,  upon  whom  the 

*  ends  of  the  world  are  come.'     And  the   apoftle,   [Heb, 
3x.  26.]  in  this  expreffion  of  the  end  of  the  world,   means 
the  whole   of  the  gofpel  day,  from   the  birth  of  Chrift 
to  the  rinifhing  of  the  day  of  judgment :  «  But  now  once 
'  in  the  end  of  the  world  hath  he  appeared,  to  put  away 

*  fin  by  the   facrifice  of  himfelf.'     This  fpace  of  time 
may   well  be   called  '   the   end  of  the   world  ;'  for   this 
whole  time  is  taken  up  in  bringing  things  to  that  great 
iffue  that  God  had  been  preparing  the   way  for,  in    all 
the  great  difpenfations  of  providence,  from  the   iirft    fall 
of  man  to  this  time.     Before,  things   were   in  a  kind  of 
preparatory   ftate,  but  now  they  are  in  a  finishing  ftate  : 
it  is   the   winding  up  of  things  which  is  all   this    while 
accomplishing.     Heaven  and  earth  began  to  Jhake  in  order 

3  A  2  to 


(A)  The  LATTER  DAYS.]  Rabbi  D.  Klmchi  [in  Ifa.  II.]  Alen 
.Ezra  [in  Hofea  iii.J  and  Manajfc,  [lib.  iii.  DC  Refur.]  all  under- 
Hand  by  this  phrafe,  *  the  days  of  the  Meffiah  ;'  and  Dr.  0<wen 
iuppofes  them  fo  called,  not  fo  much  in  reference  to  the  gofpel, 
as  the  laft  difpenfation,  or  the  end  of  the  world,  as  fome  have 
fuppofed,  but  "  the  lait  days  of  the  Judaical  church  and  Hate." 

[Ov/Ex  in  Heb.  i.  2. ] 


364        HISTORY    OF    REDEMPTION. 

to  a  diflbluticn,  according  to  the  prophecy  of  Haggai,  he- 
fore  Chrift  came,  that  fo  only  «  thofe  things  that  cannot 

*  he  (haken  may  remain  ;'  [Heb.  xii.  2,]   /.  e.  that  thofe 
things  that  are  to  come  to  an  end,  may  come  to  an  end, 
and  that  only  thofe  things  may  remain,  which  are  to  re 
main  eternally. 

So,  in  the  firft  place,  the  carnal  ordinances  of  the  Jewifh 
worihip  came  to  an  end,  to  make  way  for  the  eftablifh- 
nient  of  that  fpiritual  worfhip,  the  worihip  of  the  heart, 
which  is  to  endure  to  eternity.  [John  iv.  21,  23.]  '  Jefur 

*  faith  unto   the  woman,  Believe  me,  the  hour  cometh, 

*  when  ye  fhall  neither  in  this  mountain,  nor  yet  at  Je- 

*  rufalem,  worihip   the    Father. — But  the   hour  cometh, 

*  and  now  is,  when  the  true  worfhippers  fhall  worihip  the 
'  Father  in  fpirit  and  truth  ;  for  the  Father  feeketh  fuch 
'  to  worihip  him.'     This  is  one  inftance  of  the  temporary 
world's  coming  to  an  end,  and  the  eternal  world's  barin- 

o  o 

ning.  Another  inftance  that  the  outward  temple,  and  the 
city  of  Jerufalem,  came  to  an  end,  to  give  place  to  the 
fctting  up  of  the  fpiritual  temple  and  the  city,  which  are 
to  endure  for  ever,  which  is  alfo  another  inftance  of  re 
moving  thofe  things  which  are  ready  to  vanifh  away,  that 
thofe  things  which  cannot  he  fhaken  may  remain.  Again, 
the  old  heathen  empire  conies  to  an  end,  to  make  way  for 
the  everlafting  empire  of  Chrift.  Upon  the  fall  of  anti- 
cnrift,  an  end  will  be  put  to  Satan's  vifible  kingdom  on 
earth,  to  eftabliih  Chrift's  eternal  kingdom  ;  [Dan.  vii. 
27.]  '  And  the  kingdom  and  dominion,  and  the  greatnefs 

*  of  the  kingdom  under  the  whole  heaven,  fhall  be  given 

*  to  the  faints  of  the  Molt  High,  whofe  kingdom  is  an 
'  everlafting   kingdom,  and  all  dominions  fhall   ferve  and 

*  obey  him  :'  which  is  another  inftance  of  the  ending  of 
the  temporary  world,  and  the  beginning  of  the  eternal  one. 
And  then,   lallly,  the  very  frame  of  this  corruptible  world 
fhall  coi^e  to  an  end,  to  make  way  for  the  church  to  dwell 
in  another  dwelling  place,  which  £hall  laft  to  eternity  ; 
which  is  the  concluding  inftance. 

Bccaufe  the  world  is  thus  corning  to  an  end  by  various 
fteps  and  degrees,  the   apoftle  perhaps  ufcs  this  expiciiion, 

•  that 


INTRODUCTION   TO    PERIOD    III.        365 

•  that  not  the  end,  but  the  ends  of  the  world  are  come  on  us  ; 
as  though  the  world  has  feveral  endings  one  after  another. 
-—The  gofpel  difpenfation  is  the  laft  ftate  of  things  in  the 
world ;  and  this  ilate  is  a  finifhing  ftate  :  it  is  all  fpent 
in  finishing  things  off  which  hefore  had  been  preparing, 
or  abolishing  things  which  before  had  flood.  It  is  all 
fpent  as  it  were  in  fumming  things  up,  and  bringing  them 
to  their  ifTues,  and  their  proper  fulfilment.  Now  all  the 
old  types  are  fulfilled,  and  the  predictions  of  all  the  pro 
phets  from  the  beginning  of  the  world  {hall  be  accom- 
pliihed  in  this  period. 

3.  That  ftate  of  things  which  is  attained  in  the  events 
of  this  period   is  called  '  a  new  heaven  and  a  new  earth  \ 
[Ifa.  Ixv.  17,  18.]  '  For  behold,  I  create  a  new  heaven  and 
4  a  new  earth  :  and  the  former  fhall  not  be  remembered, 

*  nor  come  into  mind.     But  be  you  glad  and  rejoice  for 

*  ever  in  that  which  I  create  ;  for  behold,  I  create  Jerufa- 

*  1cm  a  rejoicing,  and  her  people  a  joy.     And  [ch.  Ixvi. 
22.]  '   For  as  the  new  heavens  and  new  earth  which  I 

*  make,  fhall  remain  before  me  ;  fo  lhall  your  feed  and 

*  your  name  remain.'  [See  alfo  ch.  li.  16.]     As  the  for 
mer  ftate  of  things,  or  the  old  world,  by   one  ftep   after 
another,  is  through  this  period  coming  to  an  end ;  fo  the 
new  ftate  of  things,  or  the  new  world,  which  is  a  fpiri- 
tual  world,  is  beginning  and  fetting  up.     In  confequence 
of  each  of  thefe  finifhings  of  the  old  ftate  of  things,  there 
is  the   beginning   of  a    new  and    eternal  one.      So   that 
which  accompanied   the  deftru6tion  of  the  literal    Jeru- 
falem,  was  an  eftablifhing  of  the  fpiritual.     So  with  re- 
fpecl:  to  the  deftru£bion  of  the  old   heathen  empire,  and 
all  the  other  endings  of  the  pld   flate  of  things,    till    at 
length  the  very  outward  frame  of  the  old  world  itfelf  fhall 
come  to  an  end  ;  and  the  church  fhall  dwell  in   a  world 
;new  to  it,  or  to  a  great  part  of  it,  even  heaven,  which 
will  be  a  new  habitation  :  and  then  fhall  the  utmoft  be 
accomplifhed  that  is  meant  of  the  new  heavens  and  new 
earth.     [See  Rev.  xxi.  i.] 

The  end  of  God's  creating  the  world  was  to  prepare  a 
kingdom  for  his    Son,   (for  he  is   appointed  heir   of  the 

world) 


566        HISTORYOF    REDEMPTION. 

world,)  and  that  he  might  have  the  poffeflion  of  it,  and  a 
kingdom  in  it,  which  fhould  remain  to  all  eternity.  So 
far  as  the  kingdom  of  Chrift  is  fet  up  in  the  world,  fo  far 
is  the  world  brought  to  its  end,  and  the  eternal  (late  of 
things  fet  up.  So  far  are  all  the  great  changes  and  revolu- 
tions  of  the  world  brought  to  their  ultimate  iiTue.  So  far 
are  the  waters  of  the  long  channel  of  divine  Providence, 
which  has  fo  many  branches,  and  fo  many  windings  and 
turnings,  emptied  out  into  their  proper  ocean,  which  they 
have  been  feeking  from  the  beginning  and  head  of  their 
courfe,  and  fo  are  come  to  their  reft.  So  far  as  Chrift's 
kingdom  is  eftabliflied  in  the  world,  fo  far  are  things  wound 
up  and  fettled  in  their  everlafting  ftatc,  and  a  period  put 
to  the  courfe  of  things  in  this  changeable  world  ;  fo  far  arc 
the  fiift  heavens  and  the  firft  earth  come  to  an  end,  and 
the  new  heavens  and  the  new  earth  eftablifhed  in  their 
room.  This  leads  me  to  obferve, 

4.  That  the  ftate  of  things  which  is  attained  by  the 
events  of  this  period,  is  what  is  fo  often  called  the  kingdom 
of  heaven,  or  the  kingdom  of  God.  We  very  often  read  in 
the  New  Teftnment  of  the  kingdom  of  heaven.  John  the 
Baptift  preached  that  the  kingdom  of  heaven  was  at  hand, 
and  fo  did  Chrift,  and  his  difciples  after  him  ;  referring 
to  fomething  that  the  Jews  in  thofe  days  expected,  by  that 
name.  They  feem  to  have  taken  their  expectation  ami 
the  name  chiefly  from  that  prophecy  of  Daniel  in  Nebu 
chadnezzar's  dream.  [Dan.  ii.  44.]  '  And  in  the  days  of 
*  thefe  kings  (hall  the  God  of  heaven  fet  up  a  kingdom.' 
[See  alfo  chap.  vii.  13,  14.]  Now  this  kingdom  of  heaven 
is  that  evangelical  ftate  ot  things  in  his  church,  and  in  the 
world,  wherein  conlifts  the  fuccefs  of  Chrift's  redemption 
in  this  period.  There  had  been  often  great  kingdoms  fet 
up  before.— But  Chrift  came  to  fet  up  the  laft  kingdom, 
which  is  not  an  earthly  kingdom,  but  an  heavenly,  and 
fo  is  properly  called  the  kingdom  of  heaven,  [John  xviii. 
36.]  '  My  kingdom  is  not  of  the  world.'  [Luke  xxii.  29.] 
1  My  Father  hath  appointed  me  a  kingdom.'— Under  this 
head  I  would  obferve  feveral  things  .particularly,  for  the 

clearer 


INTRODUCTION    TO   PERIOD    III.       367 

clearer  underftanding  of  what  the  fcriptures  fay  concern 
ing  this  period. 

(i.)  The  fetting  up  of  the  kingdom  of  Chrift  ii>. chief 
ly  accompliflied  by  four  fucceffive  great  events,  each  of 
which  is  in  fcripture  called  Chrift's  coming  in  his  kingdom. 
The  firft  is  Chrift's  appearing  in  thofe  wonderful  difpen- 
fetions  of  providence  in  the  apoflles  days,  in  erecting  his 
kingdom,  and  deftroying  his  enemies,  which  ended  in  the 
deftru£tion  of  Jeruialem.  This  is  called  Chrift's  coining 
in  his  kingdom.  [Matt.  xvi.  28.]  '  Verily  I  fay  unto  you, 

*  there  be  fome  ftanding  here,  which   Shall  not  ta'fte  of 

*  death  till  they  fee  the   Son  of  man  coming  in  his  king- 

*  dom.'     The  fecond  was  accomplished  in  Conftantine's 
time,  in  the  deftru£tion  of  the  heathen  Roman  empire. 
This  alfo  is  reprefented  as  Chrift's  coming,   and   is  com 
pared  to  the  laft  judgment.  [Rev.  vi.  13—17-]     The  third 
is   to  be   accomplished   at   the   deftru£tion   of  antichrift  ; 
which  is  reprefented  as  Chrift's  coming   in  his  kingdom 
in  the  prophecy  of  Daniel,  and  in  other  places,  as  I  may 
poffibly  Show  hereafter.     The  fourth  and  laft  is  his  com 
ing  to  judgment  in  the  end  of  time,  which  is  the  event 
principally  fignified  in  fcripture  by  Chrift's  coming  in  his 
kingdom. 

(2.)  I  would  obferve,  that  each  of  the  three  former 
of  thefe  is  a  lively  image  of  the  laft,  viz.  Chrift's  coming 
to  the  final  judgment  ;  as  the  principal  difpenfations  of 
providence  before  Chrift's  firft  coming  were  types  of  that 
event.— As  Chrift's  laft  coming  to  judgment  is  accom 
panied  with  a  refurredtion  of  the  dead,  fo  is  each  of  the 
three  foregoing  with  a  Spiritual  refurredtion.  The  corn 
ing  of  Chrift  to  the  deftru&ion  of  Jerufalem  was  pre 
ceded  by  a  glorious  fpiritual  refurre&ion  of  fouls  in  the 
calling  of  the  Gentiles,  and  bringing  multitudes  to  him 
by  the  preaching  of  the  gofpel.  Chrift's  coming  in  Con 
ftantine's  time  was  accompanied  with  a  fpiritual  refurrec- 
tion  of  the  greater  part  of  the  known  world,  in  a  refto- 
ration  of  it  to  a  vifible  church  ftate,  from  a  ftate  of  hea- 
thenifm.  So  Chrift's  coming  at  the  deftru6lion  of  anti 
chrift  will  be  attended  with  a  fpiritual  refurreclion  of  the 

church 


3.68        HISTORY   OF    REDEMPTION. 

church  after  it  had  been  long  as  it  were  dead,  in  the 

of  antichrift.     This  is  called  the  firft  refurreclion  in  the 

Revelation,  [chap.  xx.  5.] 

Again,  as  Chrift.  in  the  laft  judgment  will  manifeft  hi-m- 
felf  in  the  glory  of  his  Father,  fo  in  each  of  the  three 
foregoing  events  Chrift  glorioufly  man i lefts  himfelf  in 
judgments  upon  his  enemies,  and  in  grace  and  favour  to- 
his  church.  As  the  laft  coming  of  Chrift  will  be  attended 

o 

with  a  literal  gathering  together  of  the  elecl:  from  the  four 
winds  ot  heaven,  fo  were  each  of  the  preceding  attended 
with  a  fpiritual  in-gathering.  As  this  gathering  together 
of  the  cleft  will  be  effe&ed  by  the  angels  with  a  great 
found  of  a  trumpet,  [Matt.  xxiv.  31.]  fo  are  each  of  the 
preceding  by  the  trumpet  of  the  gofpel,  founded  by  the 
minifters  of  Chrift  :  as  there  iliall  precede  the  laft  appear 
ance  of  Chrift,  a  time  of  great  degeneracy  and  wickednefs, 
fo  this  has  been,  or  will  be,  the  cafe  with  each  of  the 
other  appearances.  Before  each  of  them  is  a  time  of  great 
oppofition  to  the  church  :  before  the  firft,  by  the  Jews  ; 
before  the  fecond,  by  the  heathen  ;  before  the  third,  by 
antichrift  ;  and  before  the  laft,  by  Gog  and  Magog,  as 
defcribed  in  the  Revelation. 

By  each  of  thefe  comings  of  Chrift,  God  works  a 
glorious  deliverance  for  his  church  ;  each  of  them  is.  ac 
companied  with  a  glorious  advancement  of  the  ftate  of 
it.— The  firft,  which  ended  in  the.  deftruclion  of  Jeru- 
falem,  was.  attended  with  bringing  the  church  into  the 
glorious  ftate  of  the  gofpel ;  the  fecond,  in  Conftantine's 
time,  with  an  advancement  of  the  church  into  a  ftate  of 
liberty  from  perfecution,  and  the  countenance  of  civil 
authority,  and  triumph  over  their  heathen  perfecutors. 
The  third,  which  fhall  be  at  the  downfall  of  antichrift, 
will  he  accompanied  with  an  advancement  of  the  church 
into  that  ftate  of  the  glorious  prevalence  of  truth,  liberty, 
peace,  and  joy,  that  we  fo  often  read  of  in  the  propheti 
cal  parts  of  fcripture  ;  the  laft  will  be  attended  with  the 
advancement  of  the  church  to  confummate  glory  in  hea 
ven.— -Each  of  thefe  is  accompanied  with  a  terrible  de- 
ftru&Jon  of  the  wicked,  and  the  enemies  of  the  church  : 

the 


INTRODUCTION   TO    PERIOD    III.       369 

.  tlic   firft,    with  the  terrible  deftruc"lion  of  the  perfecuting 
.   Jews;  the  fecoud,    with  dreadful  judgments  on  the  hea 
then;    the   third,  with  the  awful  deftru6lion  of  antichrift, 
the  nioft  cruel  and  bitter  enemy  that  ever  the  church  had  ; 

*  -  . 

.the  fourth,  with  divine  wrath  and  vengeance  on  all  the 
ungodly.-— Farther,  there  is  in  each  of  thefe  appearances 
of  Chrift  an  ending  of  the  old  heavens  and  the  old  earth, 
and  a  beginning  of  new  heavens  and  a  new  earth ;  or 
an  end  of  a  temporal  ftate  of  things,  and  a  beginning  of 
•  an  eternal  one. 

- 

(3.)  I  would  obfervc,  that  each  of  thofe  four  great 
difpenfations  which  are  rcprefented  as  Chrift's  coming  in 
his  kingdom,  are  but  fo  many  fteps  and  degrees  of  the 
.  .accompliihment  of  one  event.  They  are  not  the  fering 
up  of  fo  many  diftJn6t  kingdoms  of  Chrift ;  they  are  all 
of  them  only  feveral  degrees  of  the  accompliihment  of 
one  event.  [Dan.  vii,  13,  14.]  '  And  I  faw  in  the  night 
'  vifions,  and  behold,  one  like  the  Son  of  man,  came 

*  with  the  clouds  of  heaven,  and  came  to  the  Ancient  of 
'  days,    and   they  brought  him    near  before   him.      And 
'   there   was  given  him  dominion,  and  glory,  and  a  king- 
'  dom,    that    all   people,    nations,    and  languages,   ihould 
'  ferve  him:    his    dominion   is   an   cverlafting   dominion, 

*  and  his    kingdom   that   which  fhall    not  be    deftroyed.' 
Thh  is  what  the  Jews  expected,  and  called   *  the  coming 
'  of  the  kingdom  of  heaven;'    and  what  John  the   Bap- 
tift  and  Chrift  had  refpecl  to,  when  they  faid,   '  The  king- 
'  dom  of  heaven  is  at  hand.' 

(4. )  1  would  ohferve,  that  as  there  are  feveral  fteps  ot 
the  accompliihment  of  the  kingdom  of  Chrift,  fo  in  each 
one  of  them  the  event  is  accompli  died  in  a  farther  de 
gree  than  in  the  foregoing.  That  in  the  time  of  Con- 
ftantine  was  a  greater  and  farther  accompli fhment  of  the 
kingdom  of  Chrift,  than  that  which  ended  in  the  deftruc- 
tioa  of  Jerufalem  ;  that  which  lhall  be  at  the  fall  of  an 
tichrift,  will  be  a  ftill  farther  accompliihment  of  the  fame 
thing,  and  fo  on  with  regard  to  each  ;  fo  that  the  king 
dom  of  Chrift  is  gradually  prevailing  and  growing  by 
3  B  thefe 


37° 

thefe  feveral  great  fteps  of  its  fulfilment,  from  the  time  of 

Chrift's  refurre&ion  to  the  end  of  the  world. 

And  becaufe  thefe  four  great  events  are  but  images  one 
of  another,  and  the  three  former  but  types  of  the  laft, 
and  lince  they  are  all  only  feveral  fteps  of  the  accomplifh- 
ment  of  the  fame  thing ;  hence  we  find  them  all  from 
time  to  time  prophefied  of  under  one,  as  they  are  in  the 
prophecies  of  Daniel,  and  Hkewife  in  the  xxivth.  chapter 
of  Matthew,  where  fome  things  feem  more  applicable  to 
one  of  them,  and  others  to  another. 

(5.)  And  laftly,  It  may  be  obferved,  that  the  provi 
dences  of  God  between  thefc  four  great  events  are  to 
make  way  for  the  kingdom  and  glory  of  Chrift  in  the 
great  event  following.  Thofe  difpenfations  of  providence 
which  were  towards  the  church  of  God  and  the  world, 
before  the  deftru&ion  of  the  heathen  empire  in  the  time 
of  Conftantine,  feem  all  to  have  been  to  make  way  for 
the  glory  of  Chrift,  and  the  happinefs  of  the  church  in 
that  event.  And  fo  the  gracious  providences  of  God 
fmce  that,  till  the  deftruclion  of  antichrift,  and  the 
beginning  of  the  glorious  times  of  the  church  which 
follow,  feem  all  to  be  to  prepare  the  way  for  the  greater  , 
glory  of  Chrift  and  his  church  in  that  event ;  and  the 
providences  of  God  which  fhall  be  after  that  to  the  end 
of  the  world,  feem  to  be  for  the  greater  manifeftation 
of  Chrift's  glory  at  the  end  of  the  world,  and  in  the  con- 
fummation  of  all  things. 

I  thought  it  needful  to  obferve  thofe  things  in  general 
concerning  this  laft  period  of  the  feries  of  God's  provi 
dence,  before  I  take  notice  of  the  particular  provi 
dences  by  which  the  work  of  redemption  is  carried  on 
through  this  period  ;  and  before  I  proceed,  I  will  alfo 
briefly  anfwer  to  an  inquiry,  viz.  Why  the  fetting  up  of 
Chrift's  kingdom  after  his  humiliation  fhould  be  fo  gra-  t 
dual,  by  fo  many  fteps,  and  fo  long  in  accomplifhing, 
lince  God  could  eafily  have  finimed  it  at  once?  Though 
it  would  be  prefumption  in  us  to  pretend  to  declare  all 
the  ends  of  God  in  this,  yet  doubtlefs  much  of  the  wif- 

dom 


INTRODUCTION  TO  PERIOD  IIL 

dom  of  God  may  be  feea  in  it  by  us ;    and  particularly  in 
thefc  two  things : 

[i.]  In  this  refpe£fc  God's  wifdbm  is  more  vifible:  if 
it  had  been  done  at  once,  or  in  a  very  fhort  time,  there 
would  not  have  been  fuch  opportunities  to  percehre  and 
obferve  it,  as  when  the  work  is  gradually  accomplifhed, 
and  one  effect  of  his  wilSom  is  hrM  forth  to  obfervation 
after  another.  It  is  wifely  determined  of  God,  to  ac- 
complrfh  this  great  design  by  a  wonderful  and  long  feries 
of  events,  that  the  glory  of  his  wii3om  naaj  be  difplayed 
in  the  whole  feries: ;  and  that  the  glory  of  his  perfe&ions 
may  be  feen,  appearing,  as  it  were,  by  parts,  and  in  par 
ticular  fuccefiive  mamfeftarions ;  for  if  all  that  glory  which 
appears  in  al!  thefe  events  had  been  raanifefted  at  once,  it 
would  have  been  too  much  for  us,  and  more  than  we  at 
once  could  take  notice  of;  it  would  have  dazzled  our  eyes 
and  overpowered  our  fight. 

[2-j  Satan  is  more  glorioufiy  triumphed  over.  God 
could  eafily,  by  an  a6t  of  almighty  power,  at  once  have 
crafhed  Satan.  But  by  giving  him  time  to  nfe  his  ut- 
moft  fubtilty  to  hinder  the  fuccefs  of  what  Chrift  had 
done  and  fuffered,  he  is  not  defeated  merely  by  furprife, 
but  has  large  opportunity  to  nfe  his  utmoft  power  and 
fubtilty  again  and  again,  to  ftrengthen  his  own  intereft  all 
that  he  can  by  the  work  of  many  ages.  Thus  God  de- 
ftroys  and  confounds  him,  and  fets  up  Chrift's  kingdom 
time  after  time,  in  fpite  of  all  his  fubtle  machinations  and 
great  works,  and  by  every  ftep  advances  it  ftill  higher 
and  higher,  till  at  length  it  is  fully  fet  up,  and  Satan  per- 
fe£tly  and  eternally  vanquiflied. 

I  now  proceed  to  take  notice  of  the  particular  events, 
whereby,  from  the  end  of  Chrift's  humiliation  to  the  end 
of  the  world,  the  fuccefs  of  Chrift's  purchafe  has  been  or 
ihall  be  accomplifhed. 


B  2  §  I.  THOSE 


372        HISTORY    OF    REDEMPTION. 

§    I.      THOSE   THINGS  WHEREBY  CHRIST   WAS  CAPACI 
TATED   FOR  THIS  WORK. 

I  WOULD  take  notice,  fnft,  of  thofe  things  bv 
•which  Chrift  was  put  into  a  capacity  for  accomplishing 
the  end  of  his  purchafe.  And  they  are  two  things,  viz. 
his  refurreftion  and  his  afcen/ion.  As  we  obferved  betore, 
the  incarnation  of  Chrift  was  neceffary  in  order  to  Chrift's 
being  in  a  capacity  for  the  purchafe  of  redemption,  fo  the 
refurre6tion  and  afcenfion  of  Chrift  were  requifite  in  order 
to  his  accompli  fhing  the  fuccefs  of  his  purchafe. 

I.  Kis  refurrcflion.  It  was  neceffary  in  order  to  Chrift'^ 
obtaining  the  end  and  effe£t  of  his  purchafe  of  redemp 
tion,  that  he  fhould  rife  from  the  dead.  For  God  the 
Father  had  committed  the  whole  affair  of  redemption,  not 
only  the  purchafmg  of  it,  but  the  beftowment  of  the  blel- 
iings  purchafed,  to  his  Son,  that  he  fhould  not  only  pur  - 
chafq  it  as  prieft,  but  actually  accomplifh  it  as  king  of 
Zion  ;  and  in  his  complex  perfon  as  God-man.  For  the 
Father  would  have  nothing  to  do  with  fallen  man  in  a 
way  of  mercy  but  by  a  mediator.  But  in  order  that  Chrift 
might  carry  on  the  work  of  redemption,  and  accompliih 
thus  the  fuccefs  of  his  own  purchafe,  it  was  necef 
fary  that  he  fhould  be  alive,  and  fo  that  he  fhould  rife 
from  the  dead.  Therefore  Chrift,  after  he  had  rinifhed 
this  purchafe  by  death,  (B)  and  by  continuing  for  a  time 


(B)  Chrift  jinijhed  his  purchafe  by  ins  death.']  .  Our  author  pro 
perly  omits  the  defcent  of  Chrift  to  hell,  and  his  fuppofed  work 
there.  But  it  may  be  faid,  Do  not  both  the  Old  and  New  Tefta- 
merit,  [Pfalm  xvi.  10.  —  Afts  ii.  31.]  (as  welt  as  the  apoRle's 
creed)  intimate  that  Chrift  defcended  into  hell,  in  thofe  well- 
known  words,  *  Thou  wilt  not  leave  my  foul  in  hell?'  —  We  an- 
fwer,  that  this  is  explained  (as  is  the  manner  of  the  Heb.  poetry) 
in  the  following  words,  '  Neither  wilt  thou  fuffer  thine  Holy  one 
'  to  fee  corruption  ;'  fo  the  fame  words  arc  ufed,  [Pfalm  Ixxxix. 
4&.]  '  What  man  is  he  that  liveth,  and  mail  not  fee  death  ?  Shall 
•  he  deliver  his  foul  from  the  hand  of  the  grave?'  —  In  the  Heb. 
[^JJ*5tf]  the  word  commonly  rendered  Hell,  but  which,  indeed, 
properly  fignifies  *  the  invifible  ftate,'  (as  our  word  hdl  originally 

.       .        did) 


CHRIST  CAPACITATED  FOR  HIS  WORK.    373 

under  the  power  of  death,  riles  from  the  dead,  to  fulfill 
the  end  of  his  purchafe,  and  himfelf  to  bring  about  that 
for  .-which  he  died:  for  this  matter  God  the  Father  had 
committed  unto  him,  that  he  might,  as  Lord  of  all,  ma 
nage  all  to  his  own  purpofes :  [Rom.  xiv.  9.]  '  For  to 

*  this  end  Chrift  both  died,  and  rofe,  and  revived,  that  he 

*  might  be  Lord  both  of  the  dead  and  of  the  living.' 

Indeed,  both  Chrift's  refurredtion  and  his  afcenfion, 
were  part  of  the  luccefs  of  what  he  did  and  fuffered  in  his 
humiliation.  For  though  Chrift  did  not  properly  pur- 
chafe  redemption  for  himfclf,  yet  he  purchafed  eternal 
life  and  glory  for  himfelf,  (as  man  and  Mediator)  and 
thefe  were  given  him  as  a  reward  of  what  he  did  and 
fuffered.  [Phil.  ii.  8,  9.]  '  He  humbled  himfelf,  and  be- 
'  came  obedient  unto  death,  even  the  death  of  the  crofs : 
*-  wherefore  hath  God  highly  exalted  him.'  And  it  may 
be  looked  upon  as  part  of  the  fuccefs  of  Chrift's  purchafe, 
if  it  be  conlidered,  that  he  did  not  rife  as  a  private  perfon, 
but  as  the  head  of  his  ele&  church  ;  fo  that  they  did,  as  it 
were,  all  rife  with  him.  Chrift  was  juftified  in  his  refur- 
re£Hon,  z.  e.  God  acquitted  and  difcharged  him  hereby, 
as  having  done  and  fuffcred  enough  for  the  fins  of  all  the 
clc6l.  [Pvorn.  iv.  25.]  '  Who  was  delivered  for  our  of 
fences,  and  raifed  again  for  our  juftitication.'  An;! 
God  put  him  in  poflcffion  of  eternal  life,  as  the  head  ot 
the  church,  as  a  lure  earnelt  that  they  fhould  follow.  For 
when  Chrift  rofe  from  the  dead,  it  was  the  beginning  ot 
eternal  life  in  him.  His  life  before  his  death  was  a  mor 
tal  life,  a  temporal  life  ;  but  his  life  after  his  refurre£tiou 
was  an  eternal  life.  [Rom.  vi.  9.]  '  Knowing  that.Chriil 
v  being  raifed  from  the  dead,  dieth  no  more  ;  <leath  hath 
1  no  more  dominion  over  him.'  [Rev.  i.  18.]  '  I  am  he  that 
f  liveth  and  was  dead  ;  and  behold  I  am  alive  for  ever 
more, 

did)  and  the  other  word  [Ll'DJ]  fignifies  not  always  the  immortal 
foul,'  but  the  animal  frame  in  general,  either  living  or  dead.  As 
to  the  creed,  Bp.  Pcarfon  has  (hewn,  that  this  article  was  firft  in 
fer!  ed  to  exprefs  the  burial  of  Chrift,  although  afterwards,  when 
that  claufe  was  added,  this  was  explained  of  his  foul.  [See  Bp. 
Ptarfon  on  the  Creed,  and  Fatilke  on  the  Rhemifh  Teftament, 
chap,  vii.]  [G.  E.] 


374        HISTORY  OF  REDEMPTION. 

1  more,  Amen.* — But  he  was  put  in  pofleffion  of  this  eter 
nal  life,  as  the  head  of  the  body  ;  and  took  poffefllon  of 
it,  not  only  to  enjoy  it  himfelf,  but  beftow  the  fame  on 
all  who  believe  in  him  ;  fo  that  the  whole  church,  as  it 
were,  rifes  in  him. 

The  refurre&ion  of  Chrift  is  the  moft  joyful  event  that 
ever  came  to  pafs ;  becaufe  hereby  Chrift  retted  from 
che  great  and  difficult  work  of  purchafmg  redemption, 
nnd  received  God's  teftimony,  that  it  was  finifhed.  (c) 
The  death  of  Chrift  was  full  of  pain  and  forrow;  by 
his  refurre&ion  that  ibrrow  is  turned  into  joy.  The  head 
of  the  church,  in  that  great  event,  enters  on  the  pofTef- 
fion  of  eternal  life  ;  and  the  whole  church  is,  as  it  were, 

*  begotten  again  to  a  lively  hope.'  [i  Pet.  i.  3.]     Weep 
ing  had  continued  for  a  night,    but  now  joy  cometh  in 
the  morning,    the  moft  joyful   morning  that   ever   was. 
This    is   the  day    of    the   reigning  of    the   head   of   the 
church,    and   all  the  church   reigns  with  him.     This  is 
fpoken  of  as  a  day   which   was  worthy  to  be  commemo 
rated  with  the  greareft  joy  of  all    days.  [Pfal.  cxviii.  24.] 
*'  This  is  the  day  which  die  Lord  hath  made,  we  will  re- 

'  joice 

(c)  ChriJTs  Refurredlon  JOYFUL.]  "  Was  ever  joy  more  ra 
tional?  Was  ever  triumph  more  glorious?  The  triumphant  en 
tries  of  conquerors,  the  fongs  that  rend  the  air  in  praife  of  their 
•victories,  the  pyramids  on  which  their  exploits  are  tranfmitted  to 
poflerity,  when  they  have  fubducd  an  enemy,  routed  an  army, 
humbled  the  pride,  and  repreffed  the  rage  of  a  foe ;  ought  not 
all  thefe  to  yield  to  the  joys  that  are  occafioned  by  the  event 
which  we  celebrate  to-day?  Ought  oot  all  thefe  to  yield  to  the 
vi&ories  of  our  incomparable  Lord,  and  to  his  people's  expreflion 
of  praife  ?  One  part  of  the  gratitude  which  is  due  to  beneficial 
events,  is  to  know  their  value,  and  to  be  affected  with  the  bene 
fits  they  procure.  Let  us  celebrate  the  praife  of  the  author  of 
our  redemption,  my  brethren  ;  let  us  call  heaven  and  earth  to 
witnefs  our  gratitude.  Let  an  increafe  of  zeal  accompany  this 
part  of  our  engagements.  Let  a  double  portion  of  fire  from 
heaven  kindle  our  facrifices,  and,  with  a  heart  penetrated  with 
the  livelieft  gratitude  and  with  the  moft  ardent  love,  let  each 
Chriftian  exclaim,  *  Blefled  be  the  God  and  Father  of  my  Lord 

*  Jefus  Chrift,  who,  according  to  his  abundant  mercy,  hath  be- 
'  gotten  me  again  to  a  lively  hope  by   the  refurrettlon  of  Jefu& 

*  Chrifl.  from  the  dead."     [S-iVRiu's  Sermons,  vol.  ii.  Ser.  8.] 


f 

CHRIST  CAPACITATED  TOR  HIS  WORK.    375 

'•joicc  and  be  glad  in  it.'  And,  therefore,  this  is  ap 
pointed  for  the  day  of  the  church's  fpiritual  rejoicing  to 
the  end  of  the  world,  to  be  weekly  fan6tified,  as  their  day 
of  holy  reft  and  joy,  that  the  church  therein  may  reft  and 
rejoice  with  her  head.  And  as  the  iiid.  chap,  of  Genefts  is 
the  moft  forrowful  chapter  in  the  Bible,  fo  thole  chapters 
in  the  evangelifts  that  give  an  account  of  the  refurre6tion 
of  Chrift,  may  be  looked  upon  as  the  moft  joyful  ;  for 
they  give  an  account  of  the  finifhing  of  the  purchafe  or 
redemption,  and  the  beginning  of  the  glory  of  the  head 
of  the  church,  as  a  feal  and  earneft  of  the  eternal  glory  of 
all  the  members. 

It  is  farther  to  be  obferved,  that  the  day  of  the  gofpel 
moft  properly  begins  with  the  refurre&ion  of  Chrift.—- 
Till  Chrift  arofe  from  the  dead,  the  Old  Teftament  difpen- 
fation  remained:  but  now  it  ceafes,  all  being  fulfilled  that 
was  fhadowed  forth  in  the  typical  ordinances  of  that  dif- 
penfation:  fo  that  here  moft  properly  is  the  end  of  the 
Old  Teftament  night,  and  Chrift  rifmg  from  the  grave 
with  joy  and  glory,  as  the  joyful  bridegroom  of  the  church, 
as  a  glorious  conqueror  to  fubdue  their  enemies  under 
their  feet,  was  like  the  fun  rifmg  as  it  were  from  under 
the  earth,  after  a  long  night  of  darknefs,  and  coming  forth 
as  a  bridegroom,  prepared  as  a  ftrong  man  to  run  his  race, 
appearing  in  joyful  light  to  enlighten  the  world.  [Pfal. 
xix.]  Now  that  glorious  difpenfation  begins,  which  the 
prophets  fo  long  foretold,  now  the  gofpel  fun  is  rifen  in 
glory,  *  and  with  healing  in  his  wings,  that  thofe  who  tear 
*  God's  name  may  go  forth,  and  grow  up  as  calves  of 
«  the  ftall.'  [Mai.  iv.  2.] 

2.  Chrift's  afcenjion  into  heaven.  In  this  I  would 
include  his  fitting  at  the  right  hand  of  God.  For  Chrift's 
afceniion,  and  fitting  at  the  right  hand  of  God,  can  fcarce- 
ly  be  looked  upon  as  two  diftincl:  things:  for  his  afceniion 
was  nothing  elfe  but  afcending  to  God's  right  hand  ;  it  was 
his  coining  to  fit  down  at  his  Father's  right  hand  in  glory. 
This  was  another  thing  whereby  Chrift  was  put  into  a 
capacity  for  the  accompliming  the  effect  of  his  purchase  : 
as  one  that  comes  to  deliver  a  people  as  their  king, 


376          HISTORY    OF    REDEMPTION. 

in  order  to  it,  and  that  he  might  be  under  the  beft  capa 
citv  for  it,  is  rirft  enthroned.  We  are  told,  that  Chrifr 
was  exalted  for  this  end,  that  he  might  accomplim.  the 
fuccefs  of  his  redemption.  [A6h  v.  31.]  '  Him  hath  God 
'  exalted  with  his  right  hand,  for  to  give  repentance  unto 
4  Ifrael,  and  the  remiflion  of  fins.' 

Chrift's  afcenfion  into  heaven  was,  as  it  were,  his  folemn 
coronation,  whereby  the  Father  did  fet  him  upon  thf 
throne,  and  invefl  him  with  the  glory  of  his  kingdom 
which  he  had  purchnfed  for  himfelf,  that  he  might  there 
by  obtain  the  fuccefs  of  his  redemption  in  conquering  all 
his  enemies:  [Pfal.  ex.  i.]  '  Sit  thou  at  my  right  hand, 
*  until  I  make  thine  enemies  thy  footftool.'  Chrift  enter 
ed  into  heaven,  in  order  to  obtain  the  fuccefs  of  his  pur- 
chafe,  as  the  high  prieft  of  old,  after  he  had  offered  facri- 
rlce,  entered  into  the  holy  of  holies  with  the  blood  of  the 
facrifice,  in  order  to  obtain  the  fuccefs  of  the  facrifiee 
which  he  had  offered.  [See  Heb.  ix  12.]  He"  entered  into 
heaven,  there  to  make  interceffion  for  his  people,  to 
plead  the  facrifice  which  he  had  made  in  order  to  the  fuc 
cefs  of  it.  [Heb.  vii.  25.]— And  as  he  afcended  into 
heaven,  God  the  Father  did  in  a  vifible  manner  fet  him 
on  the  throne  as  king  of  the  univerfe.  He  then  put  the 
angels  all  under  him,  and  fubjected  heaven  and  earth  un 
der  him,  that  he  might  govern  them  for  the  good  of  the 
people  for  whom  he  had  died.  [Eph.  i.  20— 22.]— And 
,as  Chrift  rofe  from  the  dead,  fo  he  afcended  into  heaven 
as  the  head  of  the  body  and  forerunner  of  all  the  church  ; 
and  fo  they,  as  it  were,  afcend  with  him,  as  well  as  rile 
with  him ;  fo  that  we  are  both  raifed  up  together,  and 
made  to  fit  together  in  heavenly  places  in  Chrift.  [Eph. 
ii.  6  ] 

The  day  of  Chrift's  afcenfion  into  heaven  was  doubtlefs 
a  joyful  glorious  day  in  heaven  ;  and  as  heaven  received 
Chrift,  God-man,  as  its  king,  fo  doubtlefs  it  received  a 
great  accefiion  ot  glory  and  happinefs,  far  beyond  what  it 
had  before:  fo  that  the  times  in  both  parts  of  the  church, 
both  that  part  which  is  in  heaven,  and  alfo  that  which 
is  on  earth,  are  become  more  glorious  fince  Chrift's  humi- 

liatior 


IN   THE    APOSTOLIC   AGE.  377 

lution  than  before.-— So  much  for  thofe  things  whereby 
Chrirt  was  put  into  the  belt  capacity  for  obtaining  the  fuc- 
cefs  of  redemption. 

*i  /  .  •  •          • 

§  II.     DISPENSATIONS    OF  PROVIDENCE    BY    WHICH 

THIS    SUCCESS    WAS    ESTABLISHED, 

I  WOULD  confider  thofe  difpenfations  of  Providence, 
by  which  the  means  of  this  fuccefs  were  eftablifhed  after 
Chrift's  refurre&ion.  And  thefe  were, 

i.  The  abolishing  of  the  Jewifh  difpenfation.  This  in 
deed  was  gradually  done,  but  it  began  from  the  time  of 
Chrift's  refurreclion,  in  which  the  abolition  of  it  is  found 
ed.  This  was  the  firft  thing  done  towards  bringing  the 
former  ftate  of  the  world  to  an  end.  This  is  to  be  looked 
upon  as  the  great  means  of  the  fuccefs  of  Chrift's  redemp 
tion.  For  the  Jewijh  difpenfation  was  not  fitted  for  more 
than  that  one  nation  ;  nor  would  it  have  been  in  any  wife 
practicable  by  them  in  all  parts  of  the  world  to  go  to  Je- 
rufalem  three  times  a  year,  as  was  prefcribed  in  that  con- 
ftitution.  When  therefore  God  had  a  defign  of  enlarging 
his  church,  as  he  did  after  Chrift's  refurrecvh'on,  it  was 
neceflary  that  this  difpenfation  fhould  be  aboliihed.  If  it 
had  been  continued,  it  would  have  been  a  great  hindrance 
to  the  enlargement  of  the  church.  And  befides,  their  ce 
remonial  law,  by  reafon  of  its  burdenfomenefs,  and  the 
great  peculiarity  of  fome  of  its  rites,  was  as  it  were  a  wall 
of  partition,  and  was  the  ground  of  enmity ,  between  the 
Jews  and  Gentiles,  and  would  have  kept  the  Gentiles  from 
complying  with  the  true  religion.  This  wall  therefore 
was  broken  down  to  make  way  for  the  more  extenfive  fuc 
cefs  of  the  gofpel.  [Eph.  ii.  14,  15.] 

2.  The  next  thing  in  order  of  time  feems  to  be  the  ap 
pointment  of  the  Chriftian  fabbath.  For  though  this  was 
gradually  eftablimed  in  the  Chriftian  church,  yet  thofe 
things  by  which  the  revelation  of  God's  mind  and  will  was 
made,  began  on  the  day  of  Chrift's  refurreclion,  by  his 
appearing  then  to  his  difciples,  [John  xx.  19.]  and  was 
afterwards  confirmed  by  his  appearing  from  time  to  time 

3  C  on 


378        HISTORY    OF    REDEMPTION. 

on  that  day  rather  than  any  other,  [John  xx.  26.]  and  by 
his  fending  down  the  Holy  Spirit  fo  remarkably  on  that 
day,  [A&s  ii.  i.]  and  afterwards  in  directing  that  public 
afiemblies  and  the  public  worfhip  of  Chriftians  mould  be 
on  that  day,  which  may  be  concluded  from  A6b  xx.  7. 
i  Cor.  xvi.  1,2.  and  Rev.  i.  10.  And  fo  the  day  of  the 
week  on  which  Chrift  rofe  from  the  dead,  that  joyful  day, 
is  appointed  to  be  the  day  of  the  church's  holy  rejoicing  to 
the  end  of  the  world,  and  the  day  of  their  Hated  pxiblic 
\vorfhip.  (D)  And  this  is  a  very  great  and  principal  means 
of  the  fuccefs  which  the  gofpel  has  had  in  the  world. 

3.  The  next  thing  was  Chrift's  appointment  of  the  gof 
pel  miniftry,  and  commiffioning  and  fending  forth  his 
apoftles  to  teach  and  baptize  all  nations.  [Matt,  xxviii. 
19,  2O- ]  '  Go  ye,  therefore,  and  teach  all  nations,  baptiz- 
'  ing  them  in  the  name  of  the  Father,  and  of  the  Son,  and 
«  of  the  Holy  Ghoft  ;  teaching  them  to  obfervc  all  things 
'  whatfoever  I  have  commanded  you  :  and  lo,  I  am  with 
*  you  alway,  even  unto  the  end  of  the  world.'— There 
were  three  things  done  by  this  one  inftru£tion  and  com- 
miffion  of  Chrift  to  his  apoftles,  viz. 

(i.)  The  appointment  of  the  office  of  the  gofpel  mi 
niftry.  For  this  cornmiflion  which  Chrift  gives  to  his 
apoftles,  in  the  moft  eflential  parts  of  it,  belongs  to  all 
minifters ;  and  the  apoftles,  by  virtue  of  it,  were  minif- 
ters  or  elders  of  the  univerfal  church. 

(2.)  Here  is  fomething  peculiar  in  this  commiffion  of 
the  apoftles,  viz.  to  go  forth  from  one  nation  to  another, 

preaching 

(D)  Chrift  changed  the  SABBATH.]  "  If  the  day  on  which  he 
rofe  from  the  dead,  be  the  day  which  is  called  the  Lord's  ;  if  on 
the  firft  day  of  the  week  the  primitive  Chriftians,  even  in  the 
apoftolic  times,  did  aflemble  for  religious  purpofes  ;  did  hear  the 
word;  did  celebtate  the  fupper ;  did  lay  by  them  in  ftore,  as 
God  had  profpered  them  ;  {hall  we  not  conclude,  that  it  is  the 
will  of  God  that  now  the  feventh  day  fhall  give  place  unto  the 
firft  ?  Hereby  is  intimated  to  you,  Chriftians,  that  ye  are  not  firft 
to  work,  and  then  to  reft,  as  under  the  ancient  covenant  of  works, 
but  that,  in  the  order  of  the  new  covenant,  your  privilege  precedes 
your  duty,  and  your  labour  follows  after  your  reft."  [M'EwEN'o 
E  flays,  vol.  i.  p.  295.] 


IN   THE   APOSTOLIC   AGE.  379 

preaching  the  gofpel  in  all  the  world.  The  apoftles  had 
fomething  above  what  belonged  to  their  ordinary  chara&er 
as  mrnifters ;  they  had  an  extraordinary  power  in  teaching 
and  ruling,  which  extended  to  all  the  churches  in  the  end 
of  the  world.  And  fo  the  apoftles  were,  in  fubordination 
to  Chrift,  made  foundations  of  the  Chriftian  church.  [See 
Eph.  ii.  20.  and  Rev.  xxi.  14.] 

(3.)  Here  is  an  appointment  of  Chriftian  baptifm.  This 
ordinance  indeed  had  a  beginning  before  :  John  the  Baptift 
and  Chrift  both  baptized.  But  now  efpecially  by  this  in- 
ftitution  it  is  eftablifhed  as  an  ordinance  to  be  upheld  in  the 
Chriftian  church  to  the  end  of  the  world. — The  ordinance 
of  the  Lord's  fupper  was  eftabliihed  juft  before  Chrift's 
crucifixion. 

4.  The  next  thing  to  be  obferved,  is  the  enduing  the 
npoftles,  and  others,  with  the  extraordinary  and  miracu 
lous  gifts  of  the  Holy  Ghoft  ;  fuch  as  the  gift  of  tongues, 
the  gift  of  healing,  of  prophecy,  &c.  The  Spirit  of  God 
was  poured  out  in  great  abundance  in  this  refpect  :  fo  that 
not  only  minifters,  but  a  great  number  of  Chriftians  through 
the  world,  were  endued  with  them,  both  old  and  young  ; 
not  only  officers,  and  more  honourable  perfons,  but  the 
meaner  fort  of  people,  fervants  and  handmaids,  agreeable 
to  Joel's  prophecy,  [ch.  ii.  28,  29-]  of  which  the  apoftle 
Peter  takes  notice,  that  it  is  accomplifhed  in  this  difpen- 
fation.  [A£rs  ii.  n.] 

How  wonderful  a  difpenfation  was  this  !  Under  the  Old 
Teftament,  but  few  had  fuch  honours  put  upon  them  by 
God.  Mofes  wimed  that  all  the  Lord's  people  were  pro 
phets,  [Numb.  xi.  27—29.]  whereas  Jomua  thought  it 
much  that  Eldad  and  Medad  propheiied :  but  now  we  find 
the  wiih  of  Mofes  fulfilled.  And  this  continued  in  a  very 
confiderable  degree  to  the  end  of  the  apoftolic  age,  or  the 
firft  hundred  years  after  the  birth  of  Chrift,  which  is  there 
fore  called  the  age  of  miracles. 

This  was  a  great  means  of  the  fuccefs  of  the  gofpel  in 
that  age,  and  ot  eftablifliing  the  Chriftian  church  in  all 
parts  of  the  world  ;  and  not  only  in  that  age,  but  in  all 

3  C  2  ages 


380        HISTORY    OF    REDEMPTION. 

ages  to  the  end  of  the  world:  (E)  for  Chriilianity  being 
by  this  means  eftablifhed  through  fo  great  a  part  of  the 
known  world  by  miracles,  it  was  after  that  more  eafily 
continued  by  tradition ;  and  then,  by  means  of  thefe  extra 
ordinary  gifts  of  the  Holy  Ghoir.,  the  apoftles,  and  others, 
were  enabled  to  write  the  New  Teftament,  to  be  an  in 
fallible  rule  of  faith  and  manners  to  the  church  to  the  end 
of  the  world.  Furthermore,  thefe  miracles  (land  recorded 
in  thofe  writings  as  a  fhnding  proof  and  evidence  of  the 
truth  of  the  Chriftian  religion  to  all  ages. 

5.  The  next  thing  I  would  obferve  is  the  revealing  thofe 
glorious  dofirincs  of  the  gofpel  more  fully  and  plainly, 
which  had  under  the  Old  Teftament  been  obfcurely  re 
vealed.  The  doctrine  of  Chrift's  fatisfa6lion  and  righte- 
oufnefs,  his  afcenfion  and  glory,  and  the  way  of  falvation, 
under  the  Old  Teftament,  were  in  a  great  meafure  hid 
tinder  the  vail  of  types  and  lhadows,  and  more  obfcure 
revelations,  as  Mofes  put  a  vail  on  his  face  to  hide  the 
fhining  of  it :  but  now  the  vail  of  the  temple  is  rent  from 
the  top  to  the  bottom  ;  and  Chrift,  the  antitype  of  Mofes, 
ihines  :  the  fnining  of  his  face  is  without  a  vail  ;  [2  Cor. 
iii.  12,  13,  and  18.]  Now  thcfc  glorious  myftcries  arc 
plainly  revealed,  which  were  in  a  great  meafure  kept  fee  ret 

from 

(E)  Chri/lianity  eflaUiJbe d by  MIRACLES.]  "  Imagine  thefe  ve 
nerable  men  addrcfung  their  adverfaries  on  the  day  of  the  Chriftian 
pentecoft  in  this  language,  '  Ye  refufe  to  believe  us  on  our  depo- 
'  fitions  ;  five  hundred  of  us  ye  think  are  enthufiafls ;  .  .  .  .  or  pcr- 

*  haps  ye  think  us  impoftors,  or  take  us  for  madmen But 

*  bring  out  your  fick  ;  prefent  your  demoniacs  ;  fetch  hither  your 

*  dead Let  all  nations  fend  us  fome  of  their  inhabitants ; 

'  we  will  reftore  hearing  to  the  deaf,  and  fight  to  the  blind  ;  we 
'  will  make  the  lame  walk  ;  we  will  caft  out  devils,  and  raife  the 

*  dead.     We,  we  publicans,  we  illiterate  men,  we   tent-makers, 
'  \ve  fifhermen,  we  will  difcourfe  with  all  the  people  of  the  world 

*  in  their  own  languages.     We  will  explain   prophecies, 

*  develop  the  moft  fublime  myfteries,  teach  you  notions  of  God, 

*  precepts  for  the  conduft  of  life,  plans  of  morality  and  religion, 

*  more   extenfive,   more  fublime,    and  more  advantageous,   than 
'  tnofe  of  your  priefts  and  philofophers,  yea,  than  thole  oi  Mofes 
'  himfelf.    We  will  do  more  ftill ;  we  will  communicate  thofe  gift1; 
4  to  you."  [SAURIN'S  Sermons,  vol.  ii.  Sei.  8.] 


IN   THE   APOSTOLIC   AGE.  381 

from  the  foundation  of  the  world.  [Eph.  iii.  3—5.     Rom. 
xvi.25-]     '  According   to  the  revelations  of  the  myftery 

*  which  was  kept  fecret  fmce  the  world  began,  but  is  now 

*  made  man i fell:.'    [Col.  i.  26.]  '  Even  the  myftery  which 
'  hath  been  hid  from   ages,  and  generations,  but   now  is 
'  made  manifeft  to  his  faints.' 

Thus  the  Sun  of  righteoufnefs,  after  it  is  rifen  from 
under  the  earth,  begins  to  fhine  forth  clearly,  and  not 
only  by  a  dim  reflection  as  it  did  before.  Chrift  before 
his  death  revealed  many  things  more  clearly  than  ever 
they  had  been  difcovcred  in  the  Old  Teftament ;  but  the 
great  myfteries  of  Chrift's  redemption,  reconciliation  by 
his  death,  and  juftification  by  his  righteoufnefs,  were  not 
fo  plainly  revealed  before  Chrift's  refurrecl:ion.  Chrift 
gave  this  reafon  for  it,  that  he  would  not  put  new  wine 
into  old  bottles  :  and  it  was  gradually  done  after  his  re- 
furrec"lion.  In  ail  likelihood,  Chrift  much  more  clearly 
inftru£red  them  perfonally  after  his  refurre&ion,  and  be 
fore  his  afcenfion  ;  as  we  read  that  he  continued  with  them 
forty  days,  fpeaking  of  the  things  pertaining  to  the  king 
dom,  [Acts  i.  3.]  and  that  '  he  opened  their  underftand- 

*  ing,  that  they  might  underiland  the  fcriptures.'   [Luke 
xxiv.  45.]     But  the  clear  revelation  of  thefe  things  was 
principally  after  the  pouring  out  of  the  Spirit  on  the  day 
of  Pentecoft,   agreeable  to  Chrift's   promife.  [John  xvi. 
12,  13.]  '  I  have  yet  many  things  to  fay  unto  you,  but  ye 

*  cannot  bear  them  now.     Howbeit,  when  the   Spirit  of 
'  truth  is  come,  he  fhall  guide  you  into  all  truth.'     This 
clear  revelation  of  the  myfteries  of  the  gofpel,  as  they  are 
delivered,  we  have  chiefly  through  the  hands  of  the  apof- 
tle  Paul,  by  whofe   writings  a  child  may  come  to  know 
more  of  the  doctrines  of  the  gofpel,  in  many  refpe&s,  than 
the  greateft  prophets  kne*vv  under  the  darknefs  of  the  Old 
Teftament. — Thus  you  fee  how  the  light  of  the  gofpel, 
which  began  to  dawn  immediately  after  the  fall,  and  gra 
dually  grew  and  increafed  through  all  the  ages  of  the  Old 
Teftament,  is  now  come  to  the  light  of  perfedl  day,  and 
the  brightnefs  of  the    fun   fnining    forth  in  his  unvailed 
glory. 

6.  The 


382         HISTORY    OF    REDEMPTION. 

6.  The  next  thing  that  I  would  obferve,  is  the  appoint 
ment  of  the  office  of  deacons  in  the  Chriftian  church,  which 
we  have  an  account  of  in  the  vith  chap,  of  the  Acts,  to 
take  care  for  the  outward  fupply  of  the  members  of  Chrift's 
church  ;    and  the  exercife  of  that  great  chriftian  virtue, 
charity.  (F) 

7.  The  calling,  qualifying,  and  fending  the  apoflle  Paul. 
This  was  begun  in  his  converfion  as  he  was  going  to  Da- 
mafcus,  and  was  one  of  the  greateft  means  of  the  fuccefs 
of  Chrift's  redemption  that  followed  ;  for  this  fuccefs  was 
more  by  the  labours,  preaching,  and  writings  of  this  apof- 
tle,  than  all  the  others  put  together.     For,  as  he  fays,  [  i 
Cor.   xv.  10.]  he  '  laboured  more   abundantly  than  they 
*  all ;'  fo  alfo  his  fuccefs  was  more  abundant.     As  he  was 
the  apoflle  of  the   Gentiles,  fo  it   was  principally  by  his 
miniftry  that  the    Gentiles    were   called,  and   the    gofpel 
fpread  throughout  the  world  ;  and  the  nations  of  Europe 
have  the  gofpel  among  them  chiefly  through  his  means  ; 
and  he  was  more  employed  by  the  Holy  Ghoft  in  revealing 

its 

(F)  DEACONS  appointed^  "  It  is  generally  allowed  by  inqui 
rers  into  thefe  fubjefts,  that  in  the  primitive  church  there  were 
deaconeffes,  i.  e.  pious  women,  whofe  particular  bufinefs  it  was 
to  afiift  in  the  entertainment  and  care  of  the  itinerant. preachers  ; 
vifit  the  fick  and  imprifoned,  inllruft  female  catechumens,  and 
afiift  at  their  baptifm  ;  then  more  particularly  necefiary  from  the 
peculiar  cuftoms  of  thofe  countries,  the  perfecuted  ftate  of  the 
church,  and  the  fpeedier  fpreading  of  the  gofpel.— Such  a  one 
it  is  reafonable  to  think  Phelie  was,  [[mentioned  Rom.  xvi.  i.J 
who  is  exprefsly  called  a  dcaconefs,  or  ftated  fervant,  as  Dr. 
Doddridge  renders  it.— They  were  ufually  <wldocwj,  and  to  pre 
vent  fcandal,  generally  in  years,  [i  Tim.  v.  9.  See  alfo  Span- 
hem.  Hift.  Chriil  Secul.  i.  p.  554.]  The  apoftolic  conftitutions 
(as  they  are  called)  mention  the  ordination  of  a  deaconefs,  and 
the  form  of  prayer  ufed  on  that  occafion  ;  [lib.  viii.  ch.  19,  20.] 
Pliny  alfo,  in  his  celebrated  epiftle  [xcvii.]  to  Trajan,  is  thought 
to  refer  to  them,  when  fpeaking  of  two  female  Chriftianu,  whom 
he  put  to  the  torture,  he  fays,  qua  muuffra  dicebantur,  i.  e.  who 
•were  called  deaconeflcs. — But  as  the  primitive  Chrjftians  feem  to 
be  led  to  this  practice  from  the  peculiarity  of  their  circumftances, 
and  the  fcripture  is  entirely  filent  as  to  any  appointment  to  this 
fuppofed  office,  or  any  rules  about  it,  it  is,  I  think,  very  juftly 
laidafide,  at  leaft  as  an  office."  [D.  TURNER'S  Social  Religion, 
p.  85,  8(5.] 


IN    THE   APOSTOLIC    AGE.  383 

its  glorious  doctrines   in  his  writings,  for  the  ufe  of  the 
church  in  all  ages,  than  all  the  other  apoftles. 

8.  The  next  thing  I  would  obferve,  is  the  inftitution  of 
ecclefiaftical  councils,  for  deciding  controversies,  and  order 
ing  the  affairs  of  the  church  of  Chrift,  of  which  we  have 
an  account  in  the  xvth  chap,  of  the  Acts,   (c) 

9.  The  laft  thing  I   ihall  mention  under  this  head,  is 
the  committing  the   New   Teltament    to  writing.     This 
was  all   written  after  the  refurre6lion  of  Chrift  ;  and   all 
written,  either  by  the  apoftles,  or  by  the  evangelifts  Mark 
and  Luke,  who  were  companions  of  the  apoftles.     The 
gofpel  of  Mark  is  fuppofed  to  be   written  by   that  Mark 
whofe  mother  was  Mary,  in  whofe  houfe  they  were  pray 
ing  for   Peter,  when  he,    (brought  out   of  prifon  by  the 
angel,)   came  and    knocked   at  the   door;   [A£h  xii.  12.] 
'  And  when  he  had  confidered  the  thing,  he  came  to  the 

'  houfe 

(G)  The  origin  of  COUNCILS.]  Who  can  help  admiring  the 
primitive  inftitution  of  councils,  and  at  the  fame  time  deploring 
the  abufe  of  them  in  after  ages  ?  While  they  were  afiemblies  of 
excellent  and  apoftolical  men,  who  met  to  confult  and  advife  with 
one  another  on  the  common  interefts  of  Chriftianity,  we  venerate 
and  efteem  them  ;  but  when  they  degenerated  to  be  tools  of  ftate, 
and  were  compofed  of  men  heated  by  a  fpirit  of  party,  and  warped 
by  fecular  interefts,  who  mowed  their  piety  only  in  afpiring  to 
feats  of  temporal  power,  and  their  zeal  in  excommunicating  and 
perfecuting  each  other  ; — then  they  became  objefts  only  of  pity 
and  contempt.  Yet  (fuch  is  the  courfe  of  human  affairs)  as  they 
funk  in  value,  they  rofc  in  authority,  and  when  they  grew  carnal 
and  vicious,  were  judged  infallible  and  divine  !  It  would  be  tedi 
ous  to  enumerate  the  multitude  of  councils  which  aflembled  as 
foou  as  the  hand  of  persecution  permitted  ;  and  to  point  out  their 
contradictions  and  abfurdities  would  feem  a  fatire  on  the  Chriftian 
faith.  "  But  the  four  firft  general  councils  are  received  by  all 
Proteftants,  &c.  Received,  how  ?  Not  by  any  in  their  wits,  as 
the  rule  of  faith,  or  part  of  it.  They  have  in  them  fome  things 
true,  fome  things  probable  only,  and  no  queltion,  fome  things 
falfe  ;  and  whether  they  be  true  or  falfe,(in  points  of  faith,  I  mean) 
fcripture  muft  determine.  Well,  this  is  the  Chriftian's,  the  Pro- 
teftant's  rule  of  faith  !  .  .  .  .  It  was  departing  from  this  rule,  and 
fetting  up  an  exorbitant  power  in  the  church,  and  the  paftors  of 
it,  ....  that  led  on  the  great  apoftafy,  and  helped  up  antichrift 
to  his  throne."  [BE'NNKT'S  Mem.  of  the  Reform,  p.  8.] 


584        HISTORY   OF    REDEMPTION. 

4  houfe  of  the  mother  of  John,  whofe  firnamc  was  Mark, 
1  where  many  were  gathered  together  praying.'  He  was 
the  companion  of  the  apoftles  Barnabas  and  Saul.  [A6ts 
xv.  37.]  '  And  Barnabas  determined  to  take  with  them 

*  John,  whofe  firname  was  Mark.''     He  was  Barnabas's 
fifter's    fon,    and  feems  fometime  to  have  been    a    com 
panion  of  the  apoftle  Paul.  [Col.  iv.  10.]     '  Ariftarchus, 
'  my  fellow  prifoner,  faluteth  you,  and  Marcus,  lifter's  fon 

*  to  Barnabas ;  touching  whom  ye  received  commandment: 

*  if  he  come  unto  you  receive  him.'     The  apoftles  feem 
to  have  made  great  account  of  him,  as  appears  by  thofe 
places,  and  alfo  by  A6ts  xii.  25.     '  And  Barnabas  and  Saul 
'  returned  from    Jerufalem,  and    took    with   them    John, 

*  whofe  iirname  was  Mark-?  and  [A6h  xii.  5.]  *  When 

*  they  were  at  Salamis,  they  preached  the  word  of  God  in 
'  the  fynagogues  of  the  Jews  ;  and  they  had  alfo  John  to 

*  their  minifter ;'  again   [Tim.   iv.  n.]   '   Only  Luke   is 

*  with  me  :  take  Mark  and  bring  him  with  thee ;  for  he  is 
t  profitable  to  me  for  the  miniftry. 

Luke,  who  wrote  the  gofpel  of  Luke  and  the  book  of 
A6ts,  was  a  companion  of  the  apoftle  Paul.  He  is  fpo- 
ken  of  as  being  with  him  in  the  la-ft-mentioned  place,  and 
fpeaks  of  himfelf  as  accompanying  him  in  his  travels  in 
the  hiftory  of  the  Acts ;  and  therefore  he  fpeaks  in  the  rirft 
perfon  plural,  We  went  to  fuch  and  fuch  a  place.  He 
was  greatly  beloved  by  the  apoftle  Paul :  he  is  that  be 
loved  phyfician  fpoken  of,  Col.  iv.  14.  The  apoftle  ranks 
Mark  and  Luke  among  his  fellow  labourers.  [Philemon, 
24.]  '  Marcus,  Ariftarchus,  Demas,  Lucas,  my  fellow 
'  labourers.' 

The  reft  of  the  books  were  all  written  by  die  apoftles 
theinfelves.  The  books  of  the  New  Teftament  are  either 
hiftorical,  doctrinal,  or  prophetical.  The  hiftorical  books 
are  the  writings  of  the  four  evangelifts,  giving  us  the  hif 
tory  of  Chrift,  and  his  purchafe  of  redemption,  with  his 
refurredtion  and  afcenfion :  and  the  Acts  of  the  Apoftles, 
giving  an  account  of  the  great  things  by  which  the  Chrif- 
tian  church  was  iirft  eftablifhed  and  propagated.  The 
al  books  are  the  epiftles.  Thele,  moft  of  them, 

we 


JN  THE   APOSTOLIC   AGE.  385 

\vc  have  from  the  great  apoftle  Paul.  And  we  have  one 
prophetical  book,  which  takes  place  after  the  end  of  the 
hiftory  of  the  whole  Bible,  and  gives  an  account  of  the 
great  events  by  which  the  work  of  redemption  was  to  be 
carried  on  to  the  end  of  the  world 

All  thefe  books  are  fuppofed  to  have  been  written  before 
the  deftrudtion  of  Jerufalem,  excepting  thofe  of  John,  who 
lived  the  longeft  of  all  the  apoftles,  and  wrote,  as  is  fup 
pofed  after  the  deftruction  of  Jerufalem.  And  to  this  be 
loved  difciple  it  was  that  Chrift  revealed  thofe  wonderful 
things  which  were  to  come  to  pafs  in  his  church  to  the  end 
of  time  ;  and  .he  put  the  finifhing  hand  to  the  canon  of  the 
fcriptures,  and  fcaled  the  whole  of  it.  So  that  now  that 
great  and  (landing  written  rule,. which  was  begun  about 
Mofes's  time,  was  completed  and  fettled,  and  a  curfe  de 
nounced  againft  him  that  adds  any  thing  to  it,  or  dimmilhes 
£ny  thing  from  it.  All  the  ftated  means  of  grace  were 
finifhed  in  the  apoftolical  age,  and  are  to  remain  unaltered 
to  the  day  of  judgment.  (H)— Thus  far  we  have  confulered 
thofe  things  by  which  the  means  of  grace  were  given  and 

eftablimed  in  the  Chriftian  church. 

• 

§  III.  THE 

(H)  The  NEW  TESTAMENT  iuntten.~\  It  may  not  be  unac 
ceptable  to  our  readers  to  prefent  them  with  the  following  fcheme, 
from  the  beft  authorities,  of  the  order  in  which  the  New  Tefta- 
ment  was  written,  with  the  authors  and  dates  of  each  book. 

THE  GOSPELS — according  to  Dr.  OWEN. 
St.  Matthew's,     —     at  Jerufalem,  about  A.  D.  38. 

St.  Luke's,       .    —     at  Corinth,  .     53. 

St.  Mark's,  —     at  Rome,  — —  63. 

St.  John's,  —     at  Ephefus,  69. 

THE  ACTS. 

By  St.  Luke,       —     at  Rome  or  Alexandria,  63. 

' 


St.  PAUL'S  EPIST 
I.  Theflalonians, 
II.  Theflalonians, 
Galatians,              —  — 
I.  Corinthians,      — 
I.  Timothy,          — 
Titus 

LES  —  according  to 
at  Corinth, 
Ditto, 
at  Corinth, 
at  Ephefus, 
at  Macedonia, 
Ditto, 
Ditto, 
at  Corinth. 
3  D 

Dr.  LARDNER. 

52- 

•—  —  —  •                    C  2. 
52. 
56. 
56. 
rf. 

3U< 

'                                      p  fj 

D  /' 

•   -                   c8 

«,  0. 

Ephe- 

3S6        HISTORY  OF   REDEMPTION. 

. 
§  III.  THE  SUCCESS  OF  CHRIST'S  REDEMPTION  DUR 

ING    THE    SUFFERING    STATE    OF    THE    CHURCH. 

W  E  now  come  to  confider  the  fuccefs  of  Chriil's  re 
demption  during  the  church's  differing  perfecuted  ftnte, 
from  the  refurre&ion  of  Chrift  to  the  fait  of  antichrist. 
This  ('pace  of  time,  for  the  moft  part,  is  a  ftate  of  tin- 
church's  furTerings,  and  is  fo  reprefented  in  fcripture.  In 
deed  God  is  pleafed,  out  of  love  and  pity  to  his  elect,  to 
2;rant  many  intcrmifiions  during  this  time,  whereby  the 
days  of  tribulation  are  as  it  were  fliortened.  But  from 
Chrift's  refurre&ion  till  the  fall  of  antichrift,  is  the  ap 
pointed  day  of  Zion's  troubles.  For  the  firft  three  hun 
dred  years  after  Clirift,  the  church  was  for  the  moft  part 
in  a  ftate  of  great  affliction,  the  object  of  reproach  and 
perfecution  ;  firft  by  the  Jews,  and  then  by  the  heathen. 
After  this,  from  the  beginning  of  Conftantine's  time,  the 
church  had  reft  and  profperity  for  a  little  while  ;  which  is 
reprefented  [Rev.  vii.  i.]  by  the  angel's  holding  the  four 
winds  for  a  little  while.  But  prefently  after,  the  church 
again  fuffcred  perfecution  from  the  Arians  ;  then  antichrift 
rofe,  and  the  church  was  driven  away  into  the  wildernefs, 
and  v/ns  kept  down  in  obfcurity,  and  contempt,  and  fuffer- 
ing,  for  a  long  time,  before  the  reformation  by  Luther 

and 


Ephefians, 
II.  Timothy, 
Philippians, 
Coloffians, 
Philemon, 
Hebrews, 

GENERAL 
St.  James, 
I.  Peter, 
II.  Peter, 

Tnrlr 

—       at  Rome,              abont  A.  D. 
Ditto,                -  
Ditto,                
Ditto,                •—  — 
Ditto,                —  — 
—       at  Rome  or  in  Italy, 

EPISTLES  —  according  to  LARDNE* 
—       at  Judea,                
—       at  Rome,               

Ditto                         .... 

61. 
61. 

62. 
62. 
62. 
63- 

61 
64. 
64. 

f\A     I 

. 
I.  II.  and  III.  John,     at  Ephefus,         between         80  &  90^ 

REVELATION.  •% 

By  St.  John,        —       at  Patmos  or  Ephefus,  95  or  96. 

[See  Dr.  Oowz's  Obfcrv.  on  the  Gofpel's  ;  and  Lardner's  Credi 
bility,  vol.  i.  &  fup.] 


TO  THE  DESTRUCTION  OF  JERUSALEM.    387 

and  others.  And  fince  the  reformation,  the  church's  per- 
iecutions  have  been,  in  fbme  refpe6ls,  beyond  all  that  ever 
•were  before.  And  though  fome  parts  of  God's  church 
have  had  reft,  yet  to  this  day,  for  the  moft  part,  the  true 
church  is  very  much  kept  under  by  its  enemies,  and  fo  we 
may  cxpecl:  it  will  continue  till  the  fall  of  antichrift  ;  and 
then  will  come  the  appointed  day  of  the  church's  profpe- 
rity  on  earth,  the  fet  time  in  which  God  will  favour  Zion, 
the  time  when  the  faints  fhall  not  be  kept  under  by  wicked 
men,  as  hitherto  ;  but  wherein  they  fhall  be  uppermoft, 
and  mall  reign  on  earth,  as  it  is  faid,  [Dan.  vii.  27.]  '  And 
«  the  kingdom  ihall  be  given  to  the  people  of  the  faints  of 
«  the  moft  High.' 

This  fuffering  fta'te  is  in  fcripture  [Rev.  xii.  i,  2.J 
reprefented  as  a  time  of  the  church's  travail,  to  bring 
forth  that  glory  and  profperity  of  the  church  which  ihall 
be  after  the  fall  of  antichrift.  This  is  a  long  time  though 
it  be  fpoken  of  as  being  but  for  a  little  fcafon,  in  com- 
parifon  of  the  eternal  profperity  of  the  church.  Hence 
the  church,  under  the  long  continuance  of  this  affliction, 
cries  out,  [Rev.  vi.  10.]  '  How  long,  O  Lord,  holy  and 

*  true,  doft  thou  not  judge  and  avenge  our  blood  on  them 
'  that  dwell  on  the  earth  ?'    And  we  are  told,  that  '  white 
'  robes  were  given  unto  every  one  of  them  ;  and  it  was 
'  faid  unto  them,  that  they  mould  reft  yet  for  a  little  fea- 

*  fon,  until  their  fellow  fervants  alfo,  and  their  brethren, 

*  that  mould  be  killed  as  they  were,  fiiould  be  fulfilled.' 
So,  Daniel  [xii.  6.]  '  How  long  fliall  it  be  to  the  end  of 

*  thefe  wonders  ?' 

It  is  to  be  obferved,  that  during  this  time  the  main  in- 
ftrument  of  the  church's  fufferings  has  been  the  Roman 
government :  Rome  is  therefore,  in  the  New  Tcftament, 
[Rev.  xvii.  5.]  called  Babylon  ;  becaufe,  as  of  old  the.  trou 
bles  of  Jerufalem  were  chiefly  from  that  adverfe  city  ;  fo 
the  troubles  of  the  Chriftian  church,  the  fpiritual  Jeru- 
falein,  are  principally  from  Rome.  Before  the  time  of 
Conilantine,  the  troubles  of  the  Chriftian  church  were 
from  heathen  Rome  ;  fince  that  time,  from  antichriftian 
Rome.  And  as  of  old,  the  captivity  of  the  Jews  ceafe4 

3  D  2  on 


388        HISTORY    OF    REDEMPTION. 

on  the  deftrudb'on  of  Babylon,  fo  the  time  of  the  trouble 
of  the  Chriftian  church  will  ceafe  with  the  deftrudtion  ot 
the  church  of  Rome,  that  fpiritual  Babylon. 

In  conhdering  the  fuccefs  of  Chrift's  redemption  dur 
ing  this  time  of  the  church's  tribulation,  I  would  {how, 
i.  How  it  was  carried  on  till  the  deftruction  of  Jerufa- 
lem, — 2.  From  thence  to  the 'deftru6lion  of  the  heathen 
empire  in  the  time  of  Conftantine,— -  and,  3.  From  that 
time  to  the  deftru&ion  of  antichrift,  with  which  the  day.; 
of  the  church's  tribulation  and  travail  end. 

I.  I  would  fhow  how  the  fuccefs  of  Chrift's  redemption 
was  carried  on  from  his  refurreilion  to  the  deftru6tion  of 
Jerufalem.  In  fpeaking  of  this,  I  fhall,  (i-)  take  notice 
of  the  fuccefs  itfelf;  (2.)  the  oppofition  made  againft  its 
enemies;  and,  (3.)  the  terrible  judgments  of  God  on  thofe 
enemies. 

(i.)  I  would  obferve  the  fuccefs  itfelf.  Soon  after 
Chrift  had  rinifhed  the  purchafc  of  redemption,  and  had 
entered  into  the  holy  of  holies  above  with  his  own  blood, 
there  began  a  glorious  fuccefs  of  what  he  had  done  and 
fnfTered.  Having  undermined  the  foundation  of  Satan's 
kingdom,  it  began  to  fall  apace.  Swiftly  did  it  haften  to 
ruin  ;  and  Satan  might  now  well  be  faid  to  fall  like  light 
ning  from  heaven.  Satan  before  had  exalted  his  throne- 
very  high,  even  to  the  ftars  of  heaven,  reigning  with 
great  glory  in  his  heathen  Roman  empire  :  but  never  be 
fore  had  he  fuch  a  downfal  as  he  had  foon  after  Chrift's 
afcenlion.  We  may  iuppofe  him  to  have  been  very  lately 
triumphing  in  having  brought  about  the  death  of  Chrift, 
as  the  greateft  vi£lory  that  ever  he  had  ;  and  poflibly  ima 
gined  he  had  gained  God's  delign  by  him.  But  he  was 
quickly  made  fenfible,  that  he  had  only  been  ruining  his 
own  kingdom,  when  he  faw  it  falling  fo  fall  foon  after. 
For  Chrift,  having  afcended,  and  received  the  Holy  Spirit, 
poured  it  forth  abundantly  for  die  converfion  of  thoufands 
and  millions  of  fouls. 

Never  had  Chrift's  kingdom  been  fo  advanced  in  the 

o 

world.     There  probably  were   more    fouls   converted   in 

the 


TO  THE  DESTRUCTION  OF  JERUSALEM.    389 

the  age  of  the  apoftles  than  had  been  before  from  the  be 
ginning  of  the  world.  Thus  God  fofoon  began  glorioufly 
ro  accomplifh  his  promife  to  his  Son,  viz.  that  he  fhould 
1  fee  his  feed,  and  that  the  pleafure  of  the  Lord  fhould 
'  profper  in  his  hand,  if  he  would  make  his  foul  an  ofFer- 
'  ing  for  fin.'  [Ifa.  liii.  10.]  And, 

[i.]  Here  is  to  be  obferved  the  fuccefs  which  the 
gofpel  had  among  the  Jews  ;  for  God  firft  began  with 
them.  He  being  about  to  reject  the  main  body  of  that 
people,  firft  calls  in  his  cleft  from  among  them.  It  was 
fo  in  former  great  and  dreadful  judgments  of  God  on 
that  nation  ;  the  bulk  of  them  were  deftroyed,  and  only 
a  remnant  faved,  or  reformed.  In  the  rejection  of  the 
ten  tribes,  the  bulk  of  them  were  caft  off,  when  they  left 
the  true  worfhip  of  God  in  Jeroboam's  time,  and  after 
wards  more  fully  in  Ahab's  ;  but  yet  God  had  referved  a 
remnant.  Many  left  their  poffeffions  in  thefe  tribes,  and 
went  and  fettled  in  thole  of  Judah  and  Benjamin.  And 
afterwards  there  were  feven  thoufand  in  Ahab's  time, 
who  had  not  ^>owed  the  knee  to  Baal.  In  the  captivity 
into  Babylon,  only  a  remnant  of  them  ever  returned  to 
their  own  land.  So  now  far  the  greater  part  of  the  people 
were  rejedled  entirely,  but  fome  few  were  faved.  And 
therefore  the  Holy  Ghoft  compares  this  refervation  of  a 
number  that  were  converted  by  the  preaching  of  the  apof- 
tles,  to  thofe  former  remnants  :  [Rom.  xi.  27.]  '  Efaias 
*  alfo  crierh  concerning  Ifrael,  though  the  number  of  the 
,'  children  be  as  the  fand  of  the  fea,  a  remnant  fliall  be 
'  faved.'  [See  Ifa  x.  22.] 

The  glorious  fuccefs  of  the  gofpel  among  the  Jews 
after  Chrift's  afcenfion,  began  by  the  pouring  out  of  the 
Spirit  on  the  day  of  Pentecoft.  So  wonderful  was  this 
pouring  out  of  the  Spirit,  and  fo  remarkable  and  fwift 
the  effect  of  it,  that  we  read  of  three  thoufand  who  were 
converted  to  the  Chriftian  faith  in  one  day,  [  A6b  ii.  41.] 
and  probably  the  greater  part  of  them  were  favingly 
converted.  We  read  [ver.  47.]  of  God's  adding  to  the 
church  daily  ,fuch  as  fhould  be  faved.  And  foon  after, 
we  are  told,  that  the  number  of  them  was  about  five 

thoufand. 


390        HISTORY   OF   REDEMPTION. 

thoufand.  Not  only  was  there  a  multitude  converted, 
but  the  church  was  then  eminent  in  piety,  as  appears  by 
A6ls  ii.  46,  47. ;  iv.  32. 

Thus  the  Chriftian  church  was  nrfl  formed  of  the  na 
tion  of  Ifrael,  and  therefore,  when  the  Gentiles  were 
called,  they  were  but,  as  it  were,  added  to  Ifrael,  to  the 
feed  of  Abraham.  They  were  added  to  the  Chriftian 
church  of  Ifrael,  as  the  profelytes  of  old  were  to  the  Mo- 
faic  church  ;  and  fo  were  grafted  on  the  flock  of  Abra 
ham,  and  not  a  diftin6t  tree  ;  for  they  are  all  ftill  the  feed 
of  Abraham  and  Ifrael ;  as  Ruth  the  Moabitefs,  and  Uriah 
the  Hittite,  and  other  profelytes  of  old,  were  the  fame 
people,  and  ranked  as  the  feed  of  Ifrael. 

The  Chriftian  church  at  firft  begun  at  Jerufalem,  and 
from  thence  was  propagated  to  all  nations ;  fo  that  this 
church  of  Jerufalem  was  as  it  were  the  mother  of  all 
other  churches  in  the  world  ;  agreeable  to  the  prophe 
cy,  [Ifa.  ii.  3,  4.]  '  Out  of  Zion  mall  go  forth  the  law, 

*  and   the  word   of   the    Lord    from  Jerufalem  :    and   he 

*  fhall  judge  among  the  nations,  and  rebuke  many  people.' 
So  that  the  whole  church  is  ftill    fpiritually  God's  Jerufa 
lem. 

After  this,  we  read  of  many  thoufand  of  Jews  that 
believed  in  Jerufalem,  [A6h  xxi.  20.]  in  other  cities  of 
Judea,  and  different  parts  of  the  world.  For  wherever  the 
apoftles  went,  if  they  found  any  Jews,  their  manner  was, 
firft  to  go  into  tbe  fynagogues  and  preach  the  gofpel  to 
them,  and  many  in  one  place  and  another  believed  ;  as  in 
Damafcus,  Antioch,  &c. 

In  this  out-pouring  of  the  Spirit  begun  the  firft  grea" 
difpenfation  which  is  called  Chrift's  coming  in  his  king 
dom.  Chrift's  coming  thus  in  a  fpiritual  manner  for  the 
glorious  erection  of  his  kingdom  in  the  world,  is  repre- 
iented  as  his  coming  down  from  heaven,  whither  he  had 
afcendcd.  [John  xiv.  18.]  '  I  will  not  leave  you  com- 
iortlcfs ;  I  will  come  unto  you,'  fpeaking  of  his  coratfng 
by  the  Comforter,  tiie  Spirit  of  truth.  And,  [ver.  28.] 
'  Ye  have  heard  how  I  fay  unto  you,  I  go  away,  and 
4  come  again  unto  you.'  And  thus  the  apoftles  began  to 

fee 


TO  THE  DESTRUCTION  OF  JERUSALEM.    391 

fee   the  kingdom  of  heaven  come  with  power,  as  he  had 
promifed.  {Mark  ix.  i.] 

[2.]  After  the  fuccefs  of  the  gofpel  had  been  fo  glo- 
rioufly  begun  among  the  Jews,  the  fpirit  of  God  was  next 
wonderfully  poured  out  on  the  Samaritans,  who  were  not 
Jews  by  nation,  but  the  pofterity  of  fhofe  whom  the  king 
of  Affyria  removed  from  different  parts  of  his  dominions, 
and  fettled  in  the  land  that  was  inhabited  by  the  ten  tribes, 
whom  he  carried  captive.  But  yet  they  had  received  the 
five  books  of  Mofes  and  pra6lifed  moft  of  the  rites  of  the 
law,  and  fo  were  a  fort  of  mongrel  Jews.  We  do  not 
find  them  reckoned  as  Gentiles  in  the  New  Teftament : 
for  the  calling  of  the  Gentiles  is  fpoken  of  as  a  new 
thing  after  this,  beginning  with  the  converfion  of  Corne 
lius.  But  yet  it  was  an  inftance  of  making  that  a  peo 
ple  which  were  no  people  :  for  they  had  corrupted  the 
religion  which  Mofes  commanded,  and  did  not  go  up  to 
Jerufalem  to  worlhip,  but  had  another  temple  of  their  own 
in  Mount  Gerizzim  ;  which  is  the  mountain  of  which 
the  woman  of  Samaria  fpeaks,  when  flie  fays,  [John  iv. 
20.]  '  Our  fathers  worfhipped  in  this  mountain.'  Chritl 
there  does  not  approve  of  their  feparation  from  the  Jews, 
but  tells  the  woman  of  Samaria,  that  they  wor/hippcd  they 
knew  not  what,  and  that  falvation  is  of  the  Jews.  But 
now  falvation  is  brought  from  the  Jews  to  them  by  the 
preaching  of  Philip,  (excepting  that  before  Chrift  had 
fome  luccefs  among  them),  with  whofe  preaching  there 
was  a  glorious  eflufion  of  the  Spirit  of  God  in  the  city  of 
Samaria  ;  where  we  are  told,  that  '  the  people  believed 
'  Philip  preaching  the  things  concerning  the  kingdom  of 
*  Chrift,  and  were  baptized,  both  men  and  women  ;  and 
'  that  there  was  great  joy  in  that  city.'  [A6lsviii.  8—12.] 

Thus  Chrift  had  a  glorious  harveft  in  Samaria  ;  which 
is  what  he  feems  to  have  rcipe£t  to,  in  what  he  faid  to 
his  difciples  at  Jacob's  well  three  or  four  years  before,  on 
occafion  of  the  people  of  Samaria's  appearing  at  a  xliftance 
;  in  the  fields  coming  to  the  place  where  he  was,  at  the 
infligation  of  the  woman  of  Samaria.  On  that  occafion 
he  bids  his  difciples  lift  up  their  eyes  to  the  fields,  for  thai 

thev 


392        HISTORY   OF    REDEMPTION.  -..-• 

they  were  white  to  the  harveft.  [John  iv.  35,  36,]  The 
difpofition  which  the  people  of  Samaria  'mowed  towards 
Chrift  and  his  gofpel,  evidenced  that  they  were  ripe  for  tin 
harveft.  And  now  harveft  is  come  by  Philip's  preaching. 
There  ufed  to  be  a  moft  bitter  enmity  between  the  Jews 
and  Samaritans ;  but  now,  by  their  converfion,  the 
Chriftian  Jews  and  Samaritans  are  all  happily  united  ;  for 
in  Chrift  Jefus  is  neither  Jew  nor  Samaritan,  but  Chrill 
is  all  in  all.  This  was  a  glorious  inftance  of  the  wolf's 
dwelling  with  the  lamb,  and  the  leopard's  lying  down  with 
the  kid.  [Ifa.  xi.  6.] 

[3.]  The  next  thing  to  be  obferved,  is  the  calling  ot 
the  Gentiles.  This  was  a  great  and  glorious  difpenfation 
much  fpoken  of  in  the  Old  Teftam'enf,  and  by  the  apoftle* 
time  after  time,  as  a  moft  glorious  event  of  Chrift's  re 
demption.  This  was  begun  in  the  converfion  of  Corne 
lius  and  his  family,  greatly  to  the  admiration  of  Pete; . 
and  of  thole  who  were  with  him  or  were  informed  of  it 
[A6ls  x.  &xi.]  And  the  next  inftance  of 'it  that  we  have 
any  account  or,  was  in  the  converfion  of  great  numbers  c.i 
Gentiles  in  Cyprus,  and  Syrene,  and  Antioch,  by  the  dii  - 
ciples  that  were  fcattered  abroad  through  the  perfecutioi: 
which  arofe  about  Stephen.  [A6ls  xi.  19—21.]  And  prc- 
fently  upon  this  the  difciples  began  to  be  called  Chnftiam 
iirft  at  Antioch.  [ver.  26.] 

After  this,  vail  multitudes  of  Gentiles  were  converted 
in  many  different  parts  of  the  world,  chiefly  by  the  mi- 
niftry  of  the  apoftle  Paul,  the  Spirit  wonderfully  accom 
panying  his  pleaching  in  one  place  and  another.  Mul 
titudes  flocked  into  the  church  of  Chrift  in  a  great  nunv- 
der  of  cities  where  the  apoftle  came.  So  the  number  of 
the  members  of  the  Chriftian  church  that  were  Gentiles.. 
foon  far  exceeded  the  number  of  its  Jewifli  members  . 
infomuch  that  in  lefs  than  ten  years  time  after  Paul  was 
lent  forth  from  Antioch  to  preach  to  the  Gentiles,  it  was 
laid  of  him  and  his  companions,  that  they  had  turned  the 
world  upfide  down.  [Acts  xvii.  16.]  '  Thefe  that  have 
'  txirned  the  world  upilde  down  are  come  hither  alfo.' 
But  die  moil  remarkable  out-pouring  of  the  Spirit  in  a 

particular 


TO  THE  DESTRUCTION  OF  JERUSALEM.    393 

particular  city  that  we  have  an  account  of  in  the  New 
Teftamcnt,  feems  to  be  that  in  the  great  city  of  Ephefus. 
[A&s  xix.]  There  was  alfo  a  very  extraordinary  in 
gathering  of  fouls  at  Corinth,  one  of  the  greateft  cities  of 
Greece.  And  after  this  many  were  converted  in  Rome, 
then  the  chief  city  of  the  known  world  ;  and  the  gof- 
pel  was  propagated  into  all  parts  of  the  Roman  empire. 
Thus  the  gofpei  fun,  which  had  lately  rifen  on  the  Jews, 
now  rofe  upon,  and  began  to  enlighten,  the  heathen  world 
after  they  had  continued  in  grofs  darknefs  for  fo  many 
ages. 

This  was  a  great  thing,  and  fuch  as  never  had  been 
before.  All  nations  but  the  Jews,  and  a  few  who  had  at 
one  time  and  another  joined  with  them,  had  been  rejec 
ted  from  about  Mofes's  time.  The  Gentile  world  had 
been  covered  over  with  the  thick  darknefs  of  idolatry  : 
but  now,  at  the  joyful  found  of  the  gofpei,  they  began  in 
all  parts  to  forfakc  their  old  idols,  to  abhor  and  caft  them 
to  the  moles  and  to  the  bats,  and  to  learn  to  woriliip  the 
true  God,  and  truft  in  his  Son  Jefus  Chrift  :  and  God 
owned  them  for  his  people  ;  thofe  who  had  fo  long  been 
afar  off,  were  made  nigh  by  the  blood  of  Chrirt.  Men 
were  changed  from  being  heatheniih  and  brutifh,  to  be 
the  children  of  God  ;  were  called  out  of  Satan's  kingdom 
of  darknefs,  and  brought  into  God's  marvellous  light ; 
and  in  almoft  all  countries  throughout  the  known  world 
were  aflemblies  of  the  people  of  God  ;  joyful  praifes  were 
fung  to  the  true  God,  and  Jefus  Chrift  the  Redeemer. 
Now  that  great  building  which  God  began  foon  after  the 
fall  of  man,  rifes  glorioufly,  not  as  it  had  done  in  former 
ages,  but  in  quite  a  new  manner ;  now  Daniel's  prophe 
cies  concerning  the  laft  kingdom,  which  fhould  fucceed 
the  four  heathenim.  monarchies,  begin  to  be  fulfilled  ; 
now  the  ftone  cut  out  of  the  mountains  without  hands, 
began  to  fmite  the  image  on  its  feet,  to  break  it  in  pieces, 
to  grow  great,  and  to  make  great  advances  towards  rilling 
the  earth  ;  and  now  God  gathers  together  the  ele6l  from 
the  four  winds  of  heaven,  by  the  preaching  of  the  apoftles 
and  other  miniftcrs,  the  angels  of  the  Chriflian  church 

T**  C 

3  E  lent 


594        HISTORY    OF    REDEMPTION. 

fent  forth  with  the  great  found  of  the  gofpel  trumpet, 
before  the  definition  of  Jerufalem,  agreeable  to  what 
Chrift  had  foretold.  [Matt.  xxiv.  31.] — This  was  the 
fucccfs  of  Chrift's  purchafe  during  the  firft  period  of  the 
Chriftian  church,  which  terminated  in  the  deftru&ion  of 
Jerufalem. 

(2.)  I  would  proceed  now  to  take  notice  of  the  oppo- 
fition  which  was  made  to  this  fuccefs  by  the  enemies  of 
it.  Satan,  who  lately  was  fo  ready  to  triumph  and  exult, 
as  though  he  had  gained  the  victory  in  putting  Chrift  to 
death,  now  finding  himfelf  falling  into  the  pit  which  he 
had  digged,  and  feeing  Chrift's  kingdom  make  fuch  amaz 
ing  progrefs,  as  never  had  been  before,  we  may  conclude 
he  was  rilled  with  the  greateft  confuiion  and  aftonifhment, 
And  hell  feemed  to  be  effectually  alarmed  by  it  to  make  the 
inoft  violent  oppofition.  And,  firft,  the  devil  ftirred  up 
the  Jews,  who  had  before  crucified  Chrift,  to  perfecute  the 
church  :  for  it  is  obferveable,  that  the  perfecution  which 
the  church  fuffercd  during  this  period,  was  moftly  from 
the  Jews.  Thus  we  read  in  the  A6ts,  when,  at  Jerufa 
lem,  the  Holy  Ghoft  was  poured  out  at  Pentecoft,  IIOAV 
the  Jews  mocked,  and  faid,  '  Thefe  men  are  full  of  new 
'  wine  ;'  and  the  Scribes  and  Pharifees,  with  the  captain 
of-  the  temple,  were  alarmed,  and  beftirred  themfelves  to 
oppofe  and  perfecute  the  apoftles ;  they  firft  apprehended 
and  threatened  them,  and  afterwards  imprifoned  and  beat 
them  ;  breathing  out  threatenings  and  flaughter  againft 
the  difciples  of  the  Lord,  they  ftoned  Stephen  in  a  tumul 
tuous  rage  ;  and  were  not  content  to  perfecute  thofe  that 
they  could  find  in  Judea,  but  fent  abroad  to  Damafcus 
and  other  places,  to  perfecute  all  that  they  could  find  every 
where.  Herod,  who  was  chief  among  them,  ftretched 
forth  his  hand  to  vex  the  church,  killed  James  with  the 
fword,  and  proceeded  to  take  Peter  alfo,  and  caft  him  into 
prifon.  [Adh  xii.  1—3.] 

So  in  other  countries,  almoft  wherever  the  apoftles 
came,  the  Jews  oppofed  the  gofpel  in  a  moft  malignant 
manner,  contradicting  and  blafpheming.  How  many 
tilings  did  the  blefled  apoftle  Paul  fuffer  at  their  hands 

in 


TO  THE  DESTRUCTION  OF  JERUSALEM.    395 

in  one  place  or  another  !  How  violent  and  blood-thirfty 
did  they  /hew  themfelves  towards  him,  when  he  came  to 
bring  mercy  to  his  nation  !  In  this  perfccution  and  cruelty 
was  fulfilled  that  of  Chrift,  [Matt,  xxiii.  34.]  '  Behold, 

*  I  fend  you  prophets,  and  wife  men,  and  fcribes  ;    and 

*  fome  of  them  ye  (hall  kill  and  crucify,  and  fome  of  them 
'  (hall  ye  fcourge  in  your  fynagogues,  and  perfecute  them 

*  from  city  to  city.' 

(3.)  I  proceed  to  take  notice  of  the  judgments  which 
were  executed  on  thofe  enemies  of  Chrift,  the  perfecuting 
Jews. 

[i.]  The  bulk  of  the  people  were  given  up  to  judicial 
blindnefs  of  mind  and  hardnefs  of  heart.  Chrift  de 
nounced  fuch  a  woe  upon  them  in  the  days  of  his  flefh  ; 
[Matt.  xiii.  14,  15.]  and  the  apoftle  Paul  repeated  it^ 
[Acts  xxviii.  25— 27.]  and  under  this  curfe,  this  judicial 
blindnefs  and  hardnefs,  they  remain  to  this  very  day,  hav 
ing  been  fubject  to  it  for  about  1700  years,  being  the  moft 
awful  inftance  of  fuch  a  judgment,  and  monuments  of 
God's  terrible  vengeance,  of  any  people  that  ever  were. 
That  they  mould  continue  from  generation  to  generation 
fo  obftinately  to  reject  Chrift,  fo  that  it  is  a  very  rare 
thing  that  any  one  of  them  is  converted  to  the  Chriftian 
faith,  though  their  own  fcriptures  of  the  Old  Teftament, 
which  they  acknowledge,  are  fo  full  of  plain  teftimonies 
againft  them,  is  a  remarkable  evidence  of  their  being 
dreadfully  left  of  God. 

[2.]  They  were  rejected  and  caft  off  from  being  any 
longer  God's  vifible  people.  They  were  broken  off  from 
tht  ftock  of  Abraham,  and  fmce  that  have  no  more  been 
reputed  his  feed,  than  the  Immaelites  or  Edomites,  who 
are  as  much  his  natural  feed  as  they  are.  The  greater  part 
of  the  two  tribes  were  now  caft  off,  as  the  ten  tribes  had 
been  before,  and  another  people  were  taken  in  their  room, 
sagreeable  to  the  predictions  of  their  own  prophets  :  as  of 
Vlojes,  [Dcut.  xxxii.  21.]  '  They  have  moved  me  to  jea- 
loufy  with  that  which  is  not  God  ;  they  have  provoked 
me  to  anger  with  their  vanities  ;  and  I  will  move  them 
to  jeaioufy  with  thofe  which  are  not  a  people,  I  will 
3  E  2  '  provoke 


396          HISTORY    OF    REDEMPTION. 

*  provoke  them  to  anger  with  a  foolifh  nation;'  and  of 
Ifaiah,  [Ixv.  i.]     'I  am  fought  of  them  that  alked  not 

*  for  me  ;  I  am   found  of  them  that  fought  me   not.'— 
They  were  vilibly  rejected  and  caft  off,  by  God's  directing 
his  apoftles  to  turn  away  from  them,  and  let  them  alone  ; 
[A6V.S  xiii.  46,  47.]    '  Then    Paul    and   Barnabas  waxed 

*  bold,  and  faid,  It  was  neceffary  that  the   word  of  God 

*  fhould  rirft  have  been  fpoken  to  you  :  but  feeing  ye  put 

*  it  from  you,  and  judge  yourfelves  unworthy  of  everlaft- 

*  ing  life,  lo,  we  turn  to  the   Gentiles ;  for  fo  hath  the 

*  Lord   commanded  us.'       [See  alfo   A&s  xviii.   6.    and 
xxviii.  28.] 

Thus  far  we  have  had  the  fcripture  hiftory  to  guide  us  ; 
henceforward  we  {hall  have  the  guidance  only  of  two 
things,  fcripture  prophecy,  and  human  hiftory. 

(3.)  The  third  and  laft  judgment  of  God  on  thofe  ene 
mies  of  the  fuccefs  of  the  gofpel  which  I  fhall  mention 
is  the  terrible  deftru6tion  of  their  city  and  country  by 
the  Romans.  They  had  great  warning,  and  many  means 
were  ufed  with  them  before  this  definition.  Firft,  John 
the  Baptift  warned  them,  and  told  them,  that  the  axe 
was  laid  at  the  root  of  the  tree  ;  and  that  every  tree  which 
ihould  not  bring  forth  good  fruit,  fhould  be  hewn  down 
and  calt  into  the  fire.  [Matt.  iii.  10.]  Then  Chrift 
warned  them  very  particularly,  and  told  them  of  their 
approaching  deftruftion,  and  at  the  thoughts  of  it  wept 
over  them.  After  Chrift's  afcenfion  the  apoftles  abun 
dantly  warned  them.  But  they  obftinately  went  on  in 
their  oppofition  to  Chrift  and  his  church,  and  in  their 
bitter  perfccuting  practices.  Their  malignant  perfecution 
of  the  apoftle  Paul,  of  which  we  have  an  account  to 
wards  the  end  of  the  Acts  of  the  apoftles,  is  fuppofed  to 
have  been  not  more  than  feven  or  eight  years  before  their 
deftruct.ion. 

After  this  God  was  pleafed  to  give  them  another  re 
markable  warning  by  the  apoftle  Paul,  in  his  epiftle  to 
the  Hebrews,  which  was  written,  as  is  fuppofed,  about 
four  years  before  their  deftru6tion  :  wherein  the  plaineft 
and  cleareft  arguments  are  fet  before  them  from  their  own 

law, 


TO  THE  DESTRUCTION  OF  JERUSALEM.    397 

law,  and  from  their  prophets,  for  whom  they  profefled  fuch 
a  regard,  to  prove  that  Chrift  Jefus  muft  be  the  Son  of 
God,  and  that  all  their  law  pointed  to  him  and  typified 
him,  and  that  their  Jewilh  difpenfation  mufl  needs  have 
now  ceafed.  For  though  the  epiftlc  was  more  immediately 
directed  to  the  Chriflian  Hebrews,  yet  the  matter  of  the 
epiftle  plainly  fhows  that  the  apoftle  intended  it  for  the 
ufe  and  oonvi£lion  of  the  unbelieving  Jews.  And  in  this 
epiftle  he  mentions  particularly  the  approaching  deftruc- 
tion  and  fiery  indignation  which  fhould  devour  the  adver- 
faries.  [Chap.  x.  25 — 27.] 

But  the  generality  of  them  refufmg  to  receive  conviction, 
God  foon  deftroyed  them  with  fuch  terrible  circumflances, 
as  the  dcftru6tion  of  no  country  or  city,  fmce  the  founda 
tion  of  the  world  can  parallel  ;  agreeable  to  what  Chrift 
foretold.  [Matt.  xxiv.  21.]  '  For  then  fhall  be  tribulation, 

*  fuch  as  was  not  from  the  beginning  of  the  world  to  this 

*  time,  no,  nor  ever  fhall  be,'     The  deftru6tion  of  Jerufa- 
lem  by  the  Babylonians  was  very  terrible,  as  it  is  in  a  moft 
affe&ing  manner  defcribed  by  the  prophet  Jeremiah,  in 
his  Lamentations  ;  but   this  was  nothing  to  the  dreadful 
inifery  and  wrath  which  they  fuffered  in  this  deftrucftion  : 
God,  according  as  Chrift  foretold,  bringing  on   them  all 
the  righteous  blood  that  had  been  died  from  the  foundation 
of  the  world.     Thus  the  enemies  of  Chrift  are  made  his 
footftool  after  his  afcenfion,  agreeable  to  God's  promife, 
[Pfal.  ex.  i.]   and  Chrift  rules  them  with  a  rod  of  iron. 
They  had  been  kicking  againft  Chrift,  but  they  did  but 
kick  againft  the  pricks.     The  briars  and  thorns  fet  them- 
felves  againft  him  in  battle  ;  but  he  went  through  them  ; 
he  burnt  them  up  together.     [Jfa.  xxvii.  4.] 

The  deftru&ion  of  Jerufalem  was  in  all  refpec~rs  agree 
able  to  what  Chrift  had  foretold,  [Matt,  xxiv.]  by  the  ac 
count  which  Jofephus  gives  of  it,  who  was  then  prefent, 
and  was  one  of  the  Jews  who  had  a  fhare  in  the  calamity, 
and  wrote  the  hiftory  of  their  deftruclion.  (i)  Many  cir- 

cumftances 

(  i  )  Jerufalem  deftroyed,  as  Chrift  had  FORETOLD. 3  A  compa 
nion  of  our  Lord's  predictions,  with  the  narrative  of  the  Jewifli 
hiftorian,  jfofephus,  forms  the  moft  linking  correspondence  of 

prophecy 


398        HISTORY   OF   REDEMPTION. 

cumftances  of  this  deftru&ion  refembled  the  deftru&ion 
of  the  wicked  at  the  day  of  judgment,  by  his  account, 
being  accompanied  with  many  fearful  fights  in  the  heavens, 

and 

prophecy  and  hiftory  that  was  perhaps  ever  exhibited,  as  is  fhewn 
at  large  by  Bp.  Newton  [on  the  Prophecies,  vol.  ii.  dif.  18.3  from 
whom  we  mall  feleft  the  few  following  circumftances  : 

1.  Many  falfe  Chrifls  were  to  precede  this  event. — Such  were 
Simon  Magus.  [Acts  viii.  9,  10.]      Theudas,   Judas  of  Galilee. 
[A6ls  v.  36,  37.]    The  Egyptian  impoftor.  [Ads  xxi.  38.]   And 
many  others  mentioned  by  Jofephus. 

2.  Wars,  famines,  pefHlence,  and  earthquakes  ! — Jofephus,  [de 
Bello  Jud.  lib.  ii.]  is  full  of  the  wart  and  rumours  of  wars  in  the 
reigns  of  Caligula,  Claudius,  and  Nero,  during  which  numbers 
were  deftroyed. Famines,  particularly  one  in  the  days  of  Clau 
dius,  mentioned  by  St.  Luke,  [Acts  xi.  28.]  Jofephus,  and  Sue 
tonius.      '  Earthquakes    in  divers  places,'  as  in  Crete,  Smyrna, 
Miletus,  Chios,  Samos,  Laodicea,  Hierapolis,  Colofie,  Campania, 
and  Rome,  mentioned  by  Philoftratus,  Tacitus,  Suetonius,  and 
Jofephus. 

3.  '  Fearful  fights  and  great  figns,' — Jofephus  mentions  a  ftar 
in  fhape  like  a  fword,  hanging  over  Jerufalem  for  a  long  time  to 
gether — armies  fighting  in  the  clouds,  a  miraculous  light  in  the 
night  for  half  an  hour ;  a  cow  which  brought  forth  a  lamb  ;  the 
mafiy  brazen  gate  of  the  temple  opening  of  itfelf ;  a  voice  in  the 
temple,  *  Arife,  let  us  go  hence  ;'  and  what  he  reckons  worfe  than 
all,  the  extraordinary  condudl  of  one  Jefus,  (an  apparent  lunatic) 
who  for  more  than  feven  years  went  about  the  city  proclaiming 
'  woe  to  Jerufalem — woe  to  the  city,  and  to  the  people,  and  to 
1  the  temple,'  and  could  by  no  means  be  reftrained. 

4.  '  When  ye  fee  the  abomination  of  defolation,'   (/'.  t.  Jerufa- 
'  lem  compafled  with  armies,  Luke  xxi.  20.) — flee  into  the  moun- 
'  tains.'     So  when  Ceftius  Gallus  came  with  his  army,  after  his 
retreat,  and  efpecially  when  Vefpafian  brought  his  forces  againft 
Jerufalem,— -numbers  of  Jews  fled  into  the  mountainous  country, 
and  the  Chriftians  in  particular  to  Pella,  on  the  other  fide  Jordan  ; 
fo  that  it  does  not  appear  that  one  Chriftian  pe rimed  in  the  deilruc- 
tion  of  Jerufalem. 

5.  *  Not  one  ftoneto  be  left  upon  another.' — This  was  fulfilled 
by  the  foldiers  of  Titus  burning  the  temple,  and  then  digging,  and 
afterwards  Terentius  Rufus  ploughing  up  its  foundation. 

6.  Then  (hall  be  great  tribulation,  fuch  as  had  not  been  '  from 
'  the  beginning  of  the  world  ;  they  mall  be  flain,  and  led  captive 
'  into  all  nations.' — So  Jofephus,  "  If  the  misfortunes  of  all  from 
the  beginning  of  the  world  were  compared  with  thofe  of  the  Jews, 
they  would  appear  much  inferior  upon  the  comparifon."    [Proem. 
f  4.]     To  evince  the  truth  of  this  remark,  we  [hall  fubjoin  a  lift 

of 


OF  THE  DESTRUCTION  OF  JERUSALEM.    399 

and  with  a  feparation  of  the  righteous  from  the  wicked. 
Their  city  and  temple  were  burnt,  and  rafed  to  the  ground, 
and  the  ground  on  which  the  city  flood,  was  ploughed  ;  and 
fo  one  ftone  was  not  left  upon  another.  [Matt.  xxiv.  2.] 

The  people  had  ceafed  for  the  moft  part  to  be  an  inde 
pendent  government  after  the  Babylonifh  captivity  :  but 
the  fceptre  entirely  departed  from  Judea,  on  the  death  of 
Archelaus  ;  and  then  Judea  was  made  a  Roman  province  : 

after 

of  the  unhappy  Jews  that  perimed  in  this  dcftru&ion,  in  Judea 
and  the  neighbouring  countries,  as  collected  by  Lipfius  and  others, 
from  various  parts  of  Jofephus's  hiftory. 

At  Jerufalem,  by  Florus's  orders,               3>6oo 

By  the  inhabitants  ofCaefarea,  20,000 

At  Scythopolis  in  Syria,             -                 13,000 

At  Afcalon,                   2,500 

At  Ptolemais,                 2,000 

At  Alexandria,               50,000 

At  Damafcus,                10,000 

At  the  taking  of  Joppa  by  Ceftius  Gallus, 8,400 

In  the  mountain  of  Afamon,               2,000 

In  a  fight  at  Afcalon,                           10,000 

In  an  ambufh,                                        8,000 

Atjapha,                                               15,000 

Upon  mount  Gerizzim,                        11,600 

At  Joppa,  when  taken  by  Vefpafian, 4,200 

Slain  at  Tarichae,                                              •  7j7OO 

Slain,  or  killed  themfelves,  at  Gamala,            •  9,000 

Killed  in  their  flight  from  Gifchala,                   6,000 

At  the  fiege  of  Jotapa,                      •—  40,000 

Of  the  Gadarenes  (befides  numbers  drowned)  15,000 

In  the  villages  of  Idumea,  10,000 

At  Gerafa,                                             .  1,000 

At  Machaerus,                                        1*700 

Slew  themfelves  at  Mafada,                   _____  gfiQ 

In  the  defert  of  Jardes,                        3,ooo 

In  Cyrene,  by  the  Governor  Catulus,  3,000 

At  Jerufalem,  during  the  fiege,  •  1, 100,000 

Total,     1,357,660 

Add  tothefe  97,000  prifoners  doomed  to  flavery,  befides  1 1,000 
ftarved  to  death  through  negleft  or  otherwife,  and  an  innumerable 
multitude  which  perimed  in  woods,  caves,  deferts,  &c.  of  whom 
»o  computation  could  be  made.  [G.  E.] 


400        HISTORY   OF   REDEMPTION. 

after  this  they  were  rejected  from  being  the  people  of  God  j 
but  now  their  very  city  and  land  are  utterly  deftroyed,  and 
themfelves  carried  away  ;  and  fo  have  continued  in  their 
difperilons  through  the  world  for  now  1700  years. 

Thus  there  was  a  final  end  to  the  Old  Teftament  world: 
all  was  fmifhed  with  a  kind  of  day  of  judgment,  in  which 
the  people  of  God  were  faved,  and  his  enemies  terribly 
deftroyed.— Thus  does  he  who  was  fo  lately  mocked,  def- 
pifed,  and  fpit  upon  by  thefe  Jews,  and  whofe  followers 
they  fo  malignantly  perfecuted,  appear  glorioufly  exalted 
over  his  enemies. 

HAVING  thus  fhown  how  the  fuccefs  of  Chrift's  pur- 
chafe  was  carried  on  till  the  deftru6tion  of  Jerufalem,  I 
come  now, 

2.  To  fhow  how  it  was  carried  on  from  that  time  till 
the  deftrudtion  of  the  heathen  empire  in  the  time  of  Con- 
ftantine  the  Great,  which  is  the  fecond  great  event  com 
pared  to  Chrift's  coming  to  judgment. 

Jerufalem  was  deftroyed  about  the  year  of  our  Lord  68, 
(K)  and  fo  before  that  generation  pafled  away  which  was 
contemporary  with  Chrift  ;  and  it  was  about  thirty-five 
years  after  Chrift's  death.  The  deftru£tion  of  the  heathen 
empire  under  Conftantine,  was  about  260  years  after  this. 
In  ihowing  how  the  fuccefs  of  the  gofpel  was  carried  on 
through  this  time,  I  would,  (i.)  Take  notice  of  the  op- 
polition  made  againft  it  by  the  Roman  empire.  (2.)  How 
the  work  of  the  gofpel  went  on  notwithftanding  that  op- 
pofition.  (3.)  The  peculiar  circumftances  of  tribulation 
and  diftrefs  the  church  was  in  juft  before  their  deliverance 
by  Conftantine.  The  great  revolution  of  Conftantine's 
time. 

(i.)  I 

(K)  Jerufalem  dejlroytd  ABOUT  A.  D.  68.]  We  would  take 
this  opportunity  to  obferve,  that,  probably,  our  author's  dates, 
were  often  taken  from  memory,  with  an  intent  to  revife  them  be 
fore  publication,  had  his  life  been  fpared.  They  differ,  however, 
but  very  little  from  the  beft  authorities,  and  this  difference  we 
lhall  carefully  obferve.  The  ilellru&ion  of  Jerufalem  is  commonly 
placed  in  A.  D.  70.  [G.  E.j 


TO  THE  REIGN  OF  CONSTANTINE;        401 

(i.)  I  would  briefly  mow  what  oppofition  was  made 
againft  the  gofpel,  and  the  kingdom  of  Chrift,  by  the  Ro 
man  empire.  The  oppofition  that  was  made  to  the  gofpel 
by  the  heathen  Roman  empire,  was  chiefly  after  the  de- 
ftru6Hon  of  Jerufalem  though  the  oppolition  began  be 
fore;  but  the  oppofition  that  was  before  the  deftru£Hon 
of  Jerufalem,  was  principally  by  the  Jews.  But  when 
Jerufalem  was  deftroyed,  the  Jews  were  put  out  of  a  capa 
city  of  troubling  the  church.  Now  therefore  the  devil 
turns  his  head  elfewhere,  andufes  other  inftruments.  The 
oppofition  which  was  made  in  the  Roman  empire  againft 
the  kingdom  of  Chrift,  was  of  two  kinds. 

[l.]  They  employed  all  their  learning,  philofophy,  and 
wit,  in  oppofing  it.  Chrift,  as  we  have  obferved,  came 
into  the  world  when  learning  and  philofophy  were  at  their 
height.  -This  was  employed  to  the  utmoft  againft  the 
kingdom  of  Chrift.  The  gofpel,  which  held  forth  a  cruci- 
hed  Saviour,  was  not  at  all  agreeable  to  the  notions  of  the 
philofophers.  The  Chriftian  fcheme  of  trufting  in  fuch 
a  crucified  Redeemer  appeared  foolifh  and  ridiculous  to 
rhem.  Greece  was  a  country  the  moft  famous  for  learn 
ing  of  any  hi  the  Roman  empire  :  but  the  apoftle  obferves; 
that  the  do6lrine  of  Chrift  crucified  appeared  foolifhnefc 
to  the  Greeks,  [i  Cor.  i.  23.]  and  therefore  the  wife  men 
and  philofophers  oppofed  the  gofpel  with  all  their  wira 
We  have  a  fpecimen  of  their  oppofition  in  their  treatment 
of  the  apoftle  Paul  at  Athens,  which  had  been  for  many 
ages  the  chief  feat  of  philofophy.  We  read,  [Acts  xvii 
18.]  that  the  philofophers  of  the  Epicureans  and  Stoicks 
encountered  him,  faying,  '  What  will  this  babbler  fay  $ 
•  He  feemeth  to  be  a  fetter  forth  of  ftrange  gods.'  So 
they  were  wont  to  deride  and  ridicule  Chriftianity.  And 
after  the  deftrudtion  of  Jerufalem,  feveral  philofopheiiJ 
publifhed  books  againft  it ;  the  chief  of  whom  were  Cet/its 
and  Porphyry,  (L)  who  wrote  againft  the  Chriftian  re 
ligion 

. 

i    (L)  CELSUS  and  PORPHYRY.]  Celfns,  not  the  phyfician,  but 

the   Epicurean   philofopher,    flourifhed  about  A.  D.  150 ;    and 

'      3  F  Por- 

. 


402        HISTORY    OF   REDEMPTION. 

ligion  with  a  great  deal  of  virulence  and  contempt,  much 
after  the  manner  of  the  Deifts  of  the  prefent  age.  Some 
of  their  writings  yet  remain.  As  great  enemies  and  def- 
pifers  as  they  were  of  the  Chriftian  religion,  yet  they 
never  denied  the  fa£h  recorded  of  Chrift  and  his'apoftle's 
in  the  New  Teftarnent,  particularly  the  miracles  which 
they  wrought,  but  allowed  them.  They  lived  too  near 
the  times  wherein  thefe  miracles  were  wrought  to  deny 
them;  for  they  were  ib  publicly  done,  and  fo  lately,  that 
neither  Jews  nor  heathens  in  thofe  days  conld  deny  them  ; 
but  they  afcribed  them  to  die  power  of  magic. 

[2.]  The  Roman  emperors  employed  all  their  ftrerigth 
and  policy,  time  after  time,  to  perfecutc,  and  if  poflible 
to  root  out  Chriftianity.  This  they  did  in  ten  general 
fucceffive  perfecutions.  We  have  before  obferved,  that 
Chrift  came  into  the  world  when  the  heathen  dominion 
and  authority  was  at  its  greateft  height,  during  the  Ro 
man  empire,  the  moft  powerful  human  monarchy  that 
ever  was  on  earth.  All  the  ftrength  of  this  monarchy 
was  employed  for  a  long  time  to  oppofe  and  perfecute 
the  Chriftian  church,  and  if  poflible  to  deftroy  it,  in 
ten  fucceffive  attempts,  which  are  called  the  ten  heathen  per- 
ffcutions,  which  are  before  Conftantine. 

The  firft  of  thefe,  which  was  the  perfecutiori  tinder 
Nero,  was  a  little  before  the  deftru6tion  of  Jerufalem,  in 
which  the  apoftle  Peter  was  crucified,  and  the  apoftle 
Paul  beheaded,  foon  after  he  wrote  the  Second  Epiftle  to 
Timothy.  When  he  wrote  that  epiftle  he  was  a  prifoner 
at  Rome  under  Nero,  and  expected  foon  to  die,  [2  Tim. 
iv.  6.  y.J  'I  am  now  ready  to  be  offered,  and  the  time 
*  of  my  departure  is  at  hand.  I  have  fought  a  good  right, 

'  I  have 


Porphyry,  a  Platonic  philofopher,  in  the  third  Century.  They 
were  both  violent  oppofers  of  Chriftianity;  but  their  works  are 
penlhed,  except  the  fragments  of  them  preferved  in  the  Chriftian 
Fathers.  The  latter  was  one  of  the  moft  refpe&able  adverfaries 
Chriftianity  ever  had;  and,  from  his  intimate  acquaintance  with 
the  fcriptures,  fume  have  fuppofed  he  was  once  a  Chriftian. 

[G.  E.J 


TO  THE  REIGN  OF  CONSTANTINE.        403 

*  I  have  finiihed  my  courfe,  I  have  kept  the  faith.' 

And  there  were  many  thoufands  of  other  Chriflians 
flain  in  that  perfecution.  (M)  The  other  nine  perfecu- 
tions  were  all  after  the  dellrudtion  of  Jerufalem.  Some 
of  thefc  were  very  terrible  indeed,  and  far  exceeded  the 
firfr.  perfecution  under  Nero.  One  emperor  after  another 
fet  himfelf  with  the  utmoft  rage  to  root  out  the  Chriftian 
church  from  the  earth,  that  there  fhould  not  be  fo  much 
as  the  name  of  Chriftian  left  in  the  world.  And  thou 
fands  and  millions  were  put  to  cruel  deaths  in  thefe  perfe- 
cutions:  for  they  fpared  neither  fcx  nor  age,  but  killed 
them  as  faft  as  they  could. 

Under  the  fecond  general  perfecution,  that  which  was 
next  after  the  deftru6tion  of  Jerufalem,  the  apoftlc  John 
was  banifhed  to  the  ifle  of  Patmos,  where  he  had  thofe 
vifions  of  which  he  has  given  an  account  in  the  Revelation. 
Under  that  perfecution  it  has  been  fuppofed  that  above 
40.000  fuffered  martyrdom ;  which  yet  was  nothing  to 
what  were  put  to  death  under  fome  fucceeding  perfecu- 

3  F  2  tions 

(M)  The  FIRST  perfection  under  NERO.]  Of  this  TACITUS, 
an  heathen  hiftorian,  and  therefore  the  more  unexceptionable  au 
thority,  gives  the  following  account :  "  Nero,  to  fupprefs  the 
prevailing  rumour,  that  he  was  the  author  of  the  conflagration 
[of  Rome]  transferred  the  guilt  upon  fuppofed  criminals,  fub- 

jefling  to  moft  exquifite  tortures  thofe  people known  to 

the   vulgar   by    the    name  of    Chriftians Firft,    therefore, 

were  apprehended  thofe  who  openly  owned  themfelves  to  be  of 
that  feci,  then  by  them  was  difcovered  an  immenfe  multitude, 
and  all  were  convicted.  Their  death  and  torture  were  aggravated 
with  cruel  derifion  and  fport ;  for  they  were  either  covered  with 
the  fkins  of  wild  beafts,  and  torn  in  pieces  by  devouring  dogs,  or 
faftened  to  crofles,  or  wrapped  up  in  combuflible  garments,  that 
when  the  day-light  failed,  they  might,  like  torches,  ferve  to  diipel 
the  darknefs  of  the  night.  For  this  tragical  fpeftacle  Nero  lent 
his  own  gardens,  and  exhibited  at  the  fame  time  the  public  diver- 
-;ons  of  the  circus,  fometimes  driving  a  chariot  in  perfon,  and 

fometimes  {landing  as  a  fpcftator Hence,  towards  the  fuf- 

iercrs,  Jiowever  guilty  and  deferving  the  moft  exemplary  punifh- 
ment,  [fo  fpeaks  the  heathen]  companion  arofe,  feeing  they  were 

doomed  to  perifli to  gratify  the  cruelty  of  one  man." 

[Ann.  lib,  xv.  cap.  44.] 


404        HISTORY    OF    REDEMPTION. 

tions.  (N)  Many  thoufands  fufFered  cruel  deaths  in  the 
third  perfecutiori  under  the  Einpcror  Adrian,  (o)  The 
fourth  perfecution  began  about  the  year  of  Chrift,  162, 

as 

(N)  The  SECOND  general  PERSECUTION.]  This  was  raifed  by 
Domitian,  and  though  {hort  (not  lading  above  a  year)  was  fe- 
•vere  for  the  time,  the  tyrant  not  fparing  his  own  relations,  fomc 
of  whom  he  flew,  and  banifhed  others.  This  wretch  was  as 
blafphemous  as  he  was  cruel ;  and  when  he  had  transformed  him- 
fclf  completely  inte  the  image  of  the  devil,  affumed  the  honours 
of  Deity,  and  would  be  called  nothing  lefs  than  Lord  and  God. 
Moft  hiftorians,  ancient  and  modern,  agree  with  our  author  as  to 
St.  John's  banifhment  to  Patmos  in  this  reign  ;  but  the  ftory  of 
his  being  put  into  boiling  oil  is  juflly  rejected.  [See  Eufeb.  Hift. 
Ecclef.  lib.  iii.  cap.  18.] 

(o)  The  THIRD  perfecutlon."]  Before  the  reign  of  Trajan, 
though  he  is  not  commonly  reckoned  among  the  perfecutors,  as 
making  no  new  edifts  againft  the  Chriftians,  yet  was  highly  pre 
judiced  againft  them,  and  even  himfelf  condemned  fome  ;  a  re 
markable  inftance  of  which  occurs  in  the  martyrdom  of  Ignatius, 
(fuppofed  to  have  been  a  difciple  of  St.  John)  of  which  we  have 
the  following  intercfting  account,  preferved  in  the  epiftle  faid  to 
have  been  written  by  eyc-witnefTes,  and  publifhed  by  Abp.  UJher, 
Dr.  Grale,  and  other  learned  men. 

The  holy  man  being  brought  before  the  emperor  was  interro 
gated  in  the  following  manner  : 

Trajan.  What  a  wicked  wretch  art  thou,  thus  to  tranfgrefs  our 
commands,  and  to  teach  others  to  do  the  fame,  to  their  deftruclion  ? 

Jgnat.  No  one  ought  thus  to  call  Thcophorus,  [i.  e.  the  bearer 
nf  God,  for  fo  Ignatius  was  called]  forafmuch  as  all  wicked  fpi- 
rits  are  far  from  the  fervants  of  God.  But  if,  becaufe  I  am  a 
trouble  to  thofe  evil  fpirits,  you  call  me  wicked,  with  reference 
to  them  I  confefs  the  charge  ;  for  porTeffing  Chtift,  the  heavenly 
King,  I  diflblve  all  the  fnares  of  the  devil. 

Trajan.  And  who  is  Thcopboruit 

Jgnat.  He  who  has  Chrift  in  his  bofom. 

Trajan.  And  do  we  not  then  appear  to  have  the  gods  within 
us,  who  fight  for  us  againft  our  enemies  ? 

Ignai.  You  err,  in  that  you  call  the  evil  fpirits  of  the  heathen, 
gods;  for  there  is  but  on«  God,  who  made  heaven  and  earth,  and 
the  fea,  and  all  that  are  in  them,  and  one  Jefus  Chrift,  hij  only- 
begotten  Son,  whofe  kingdom  may  I  enjoy! 

Trajan.  His  kingdom,  you  mean,  v.'ho  was  crucified  under  Pon 
tius  Pilate. 

Jgnat.  His,  who  crucified  my  fin,  ....  and  has  put  all  the  de 
ceit  and  malice  of  the  devil  under  their  feet,  who  carry  him  in 
their  heart. 

Trajan.  Doil  thou  carry  him  that  was  crucified  within  thee  ? 

Jgnat. 


TO  THE  REIGN  OF  CONSTANTINE.        405 

as  fome  reckon,  and  was  felt  even  in  England,  the  land 
rf  our  forefathers,  where  Chriftianity  had  been  planted 
\ery  early,  and,  as  is  fuppofed,  in  the  days  of  the  apof- 
des.  (P)  And  in  the  later  perfecutions,  the  Roman  em 
perors  being  vexed  at  the  fruftration  of  their  predecef- 
fors,  who  were  not  able  to  extirpate  Chriftianity,  or  hin 
der  its  progrefs,  were  enraged  to  be  the  more  violent  in 
their  attempts. 

Thus  a  great  part  of  the  firft  300  years  after  Chrift 
was  fpent  in  violent  and  cruel  perfecutions  of  the  church 
by  the  Roman  powers.  Satan  was  very  unwilling  to  quit 

his 

Ignat.  I  do  ;  for  it  is  written,  *  I  will  dwell  in  them,  and  walk 
in  them.' 

Then  Trajan  pronounced  this  fentence — Forafmuch  as  Igna 
tius  hath  conferled  that  he  carries  about  within  himfelf  Him  that 
was  crucified,  we  command,  that  he  be  carried  bound  to  the 
great  Rdme  by  foldiers,  there  to  be  thrown  to  the  beafts  for  the 
diverfion  of  the  people. — This  fentence  was  foon  after  executed  ; 
and  we  may  judge  of  the  temper  in  which  he  fuffered,  from  the 
following  paffage  in  one  of  his  epiilles  written  on  his  journey: 
"  Now  I  begin  to  be  a  difciple  ;  nor  (hall  any  thing  move  me, 
whether  vifible  or  invifible,  that  I  may  attain  to  Chrift  Jefus.  Let 
fire  and  the  crofs — let  the  rage  of  wild  beafts-— let  breaking  of 
bones  and  tearing  of  members— let  the  {battering  in  pieces  of  the 
whole  body — yea,  all  the  wicked  torments  of  the  devil  corne  upon 
me — only  may  I  enjoy  Jefus  Chrift!"  [Epift.  ad  Rom.  §  5.] 

(p)  The  FOURTH  per/edition*"]  Under  this  perfecution  or  a 
little  before,  as  fome  think,  fuffered  another  difciple  of  St.  John, 
Po/ycarp,  who  was  called  doclor  of  Afia  and  father  of  the  ClmT- 
tians.  When  urged  by  the  proconful  to  reproach  and  deny 
Chrift  to  procure  his  liberty,  he  only  replied,  "  Eighty  and  fix 
years  have  I  now  ferved  Chrift,  and  he  has  never  done  me  the 
jeaft  wrong;  how  then  can  I  blafpheme  my  King  and  Saviour:" 
When  the  proconful  continued,  "  I  have  wild  beafts  ready,  to 
thofe  I  will  give  thee;" — "  Call  for  them,"  replied  Polycarp, 
"  for  we  Chriftians  are  fixed  in  our  minds,  not  to  change  from 
good  to  evil."  The  magiftrate  added,  "  If  thou  defpifeft  the 
heafts,  thou  {halt  be  devoured  by  fire."  The  martyr  rejoined, 
"  Thou  threatcneft  me  with  fire  which  burns  but  for  a  time,  and 
is  extinguifhed ;  but  knoweft  not  the  fire  of  the  future  judge 
ment,  that  eternal  punimment  which  is  referved  for  the  ungodly. 
— But  why  tarrieft  thou  ?  bring  forth  what  thou  wilt." 

Accordingly  this  venerable  man  being,  as  is  fuppofed,  above 
an  hundred  years  old,  was  burnt  at  a  ftake,  praifing  and  blefiing 
God  for  the  honour  of  martyrdom.  [Martyrdom  of  Polycarp, 
publifhed  by  Ufher,  Cottelerus,  and  others.] 


4o6        HISTORY   OF    REDEMPTION. 

his  hold  of  fo  great  a  part  of  the  world,  as  the  Roman 
empire  was,  of  which  he  had  had  the  quiet  pofleffion  for 
fo  many  ages :  and  therefore  when  he  faw  it  going  fo  fall 
out  of  his  hands,  he  beftirred  himfelf  to  his  utmoft :  ail 
hell  was,  as  it  were,  raifcd  to  oppofe  it  with  its  utmoft 
power. 

Satan  thus  exerting  himfelf  by  the  power  of  the  heathen 
Roman  empire,  is  called  the  great  red  dragon  in  fcripture, 
having  feven  heads  and  ten  horns,  righting  againft  the  wo 
man  cloathed  with  the  fun.  [Rev.  xii.  3.]  And  the  terrible 
conflict  there  was  between  the  church  of  Chrift,  and  the 
powers  of  the  heathen  empire  before  Conftantine's  time, 
is  there  reprefented  [ver.  7.]  by  the  war  between  Michael 
and  his  angels,  and  the  dragon  and  his  angels :  *  And 
'  there  was  war  in  heaven ;  Michael  and  his  angels  fought, 
'  and  the  dragon  fought  and  his  angels. 

(2)  I  would  take  notice  what  fucccfs  the  gofpel  had 
in  the  world  before  the  time  of  Conftantine,  notwith- 
ftanding  all  this  oppofition.— Though  the  learning  and 
power  of  the  Roman  empire  were  fo  great,  and  both  were 
employed  to  the  utmoft  againft  Chriftianity  to  root.it 
out,  for  fo  long  a  time,  and  in  fo  many  repeated  at 
tempts  ;  yet  all  was  in  vain  :  ftill,  in  fpite  of  all  they 
could  do,  the  kingdom  of  Chrift  wonderfully  prevail 
ed,  and  Satan's  kingdom  mouldered  and  confumed  away 
before  it;  agreeable  to  the  words  of  our  text :  *  The 
'  moth  fhall  eat  them  up  like  a  garment,  and  the  worn* 
*  fhall  eat  them  like  wool.'  And  it  was  very  obfervable, 
that  for  the  moft  part,  the  more  they  perfecuted  the  church, 
the  more  it  encreafed  :  infomuch  that  it  became  a  common 
faying,  '  The  blood  of  the  martyrs  is  the  feed  of  the. 
4  church.'  Herein  the  church  of  Chrift  proved  to  be  like. 
2  palm  tree;  of  which  it  is  remarked,  that  the  greater 
weight  is  laid  upon  it,  or  hung  to  its  branches,  the  more 
it  gro\vs  and  fiouriihes :  on  which  account  probably  the 

urch  is  compared  to  a  palm  tree.  [Cant.  vii.  y.]  '  This 
thy  ftature  is  like  to  a  palm  tree.'  Jujlin  Martyr,  an 
eminent  father  in  the  Chriftian  church,  who  lived  in  the 
age  next  after  the  apoftles,  in  fome  writings  of  his,  which 

arc 


TO  THE  REIGN  OF  CONSTANTINE.        407 

are  yet  extant,  fays,  that  in  his  days  there  was  no  part  of 
mankind,  whether  Greeks  or  barbarians,  or  by  what  name 
foever  they  were  called,  even  the  moft  rude  and  unpolifh- 
ed  nations,  where  prayers  and  thankfgivings  were  not 
made  to  the  great  Creator  of  the  world,  through  the  name 
of  the  crucified  Jefus.*  Tertullian,  another  eminent  fa 
ther  in  the  ChrifKan  church,  who  lived  in  the  beginning 
of  the  following  age,  in  fome  of  his  writings  which  are 
yet  extant,  f  fets  forth,  that  in  his  day  the  Chriftian  reli 
gion  had  extended  itfelf  to  the  utmoft  bounds  of  the  then 
known  world,  in  which  he  reckons  Britain,  the  country 
of  our  forefathers;  and  thence  demonftrates,  that  the 
kingdom  of  Chrift  was  then  more  extenfive  than  any 
of  the  four  great  monarchies ;  and  moreover  fays,  that 
though  the  Chriftians  were  as  fVrangers  of  no  long  ftand- 
ing,  yet  they  had  filled  all  places  of  the  Roman  dominions, 
their  cities,  iflands,  caftles,  corporations,  councils,  armies, 
tribes,  the  palace,  fenate,  and  courts  of  judicature  ;  only 
they  had  left  to  the  heathen  their  temples ;  and  that  if 
they  fhould  all  agree  to  retire  out  of  the  Roman  empire, 
the  world  would  be  amazed  at  the  folitude  and  defolation 
that  would  enfue  upon  it,  there  would  be  fo  few  left ;  and 
that  the  Chriftians  were  enough  to  be  able  eafily  to  de 
fend  themfelves,  if  they  were  difpofed  to  rife  up  in  arms 
againft  the  heathen  magiftrates.  Alfo  Pliny,],  a  heathen 
who  lived  in  thofe  days,  fays,  multitudes  of  each  fex, 
every  age  and  quality,  were  become  Chriftians.  This  fu- 
perftition,  fays  he,  having  infedted  and  over  run  not  the 
city  only,  but  towns  and  countries,  the  temples  and  fa- 
cririces  are  generally  defolate  and  forfaken.  (  oj 

And 

*  Dial,  cum  Tyrph. 

f  Adverfus  Judaeos,  cap.  7. 

$  Lib.  x.  Ep.  97. 

(q^)  The  EXTENT  of  the  gofpel.~\  Even  "  before  the  deftruc- 
tion  of  Jerufalem,  the  gofpel  was  not  only  preached  in  the  Lefler 
Afia,  and  Greece  and-  Italy,  the  great  theatres  of  aclion  then  in 
the  world  ;  but  was  Hkewife  propagated  as  far  north waid  as  Sey- 
thia,  as  far  fouthward  as  Ethiopia,  as  far  eaftward  as  Parthia  and 
India,  as  far  weftward  as  Spain  and  Britain.  Our  anceftors  of 
this  ifland  fcem  to  have  lain  as  remote  from  the  fcene  of  our  Sa 
viour's 


4o8        HISTORY   OF    REDEMPTION: 

And  it  was  remarked  by  both  heathen  and  Chriftian 
writers  in  thofe  days,  that  the  famous  heathen  oracles  in 
their  temples,  where  princes  and  others  for  many  pail  ages 
had  been  wont  to  inquire  and  receive  anfwers  \virh  an 
audible  voice  from  their  gods,  which  were  indeed  aniwers 
from  the  devil ;  I  lay,  thofe  oracles  were  now  iilenced 
and  ftruck  dumb,  and  gave  no  more  aniwers:  and  parti 
cularly  the  oracle  at  Delphos,  which  was  the  moft  famous 
heathen  oracle  in  the  whole  world,  which  both  Greeks 
and  Romans  ufed  to  confult,  began  to  ceafe  to  give  any 
aniwers,  even  from  the  birth  of  Chrift:  and  the  falie  deity 
who  was  wormipped,  and  ufed  to  give  anfwers  from  his 
oracle  in  that  temple,  being  once  inquired  of,  why  he 
did  not  now  give  anfwers  as  he  was  wont  to  do?  made 
this  reply,  as  feveral  heathen  hiftorians  who  lived  about 
thofe  times  relate,  "  There  is  an  Hebrew  boy,  who  is 
king  of  the  gods,  who  has  commanded  me  to  leave  this 
houfe,  and  be  gone  to  hell,  and  therefore  you  are  to  ex- 
peel:  no  more  anfwers."  And  many  of  the  heathen  writers 
who  lived  about  that  time,  fpake  much  of  the  oracles 
being  filenced,  as  a  thing  at  which  they  wondered,  not 
knowing  what  the  caufe  ihould  be.  (R)  Plutarch,  a 

heathen 

viour's  actions  as  almofl  any  nation,  and  were  a  rough,  inhofpi- 
table  people,  as  unlikely  to  receive  fo  civilized  an  inftitution  as 
any  people  whatever.  But  yet  there  is  fome  probability,  that  the 
golpel  was  preached  here  by  St.  Simon  the  apoltle  ;  there  is  much 
greater  probability  that  it  was  preached  here  by  St.  Paul ;  and 
there  is  abfblute  certainty  that  ChriPcianity  was  planted  in  this 
country  in  the  days  of  the  apoilles,  before  the  deftruftion  of  Je- 
rufalem  i"  [Bp.  NEWTON  on  the  Prophecies,  vol.  ii.  p.  237.! 

(R)  The  htalhen  ORACLES.]  Learned  men  are  much  divided 
as  to  the  fou roe  of  thefe  oracles.  The  famous  Fan  Dak  wrote 
a  treatife  to  prove  that  they  were  only  the  invention  of  priefts, 
but  our  Abp.  Polier,  [Greek  Antiq.  vol.  i.  book  ii.  ch.  7.]  and 
many  others,  conceive  that  there  was  a  diabolical  agency  employed 
in  the  bufmefs.  There  are  indeed  feveral  circumftances  leading  to 
the  former  hypothefis;  fuch  as  the  gloomy  folemnity  with  which 
many  of  them  were  delivered,  in  <?ave&i  anil  fubterraneous  ca 
verns;  the  numerous  and  difagreeable  ceremonies  enjoined,  as 
fomctimes  deeping  in  the  fkins  of  beafts,  bathing,  and  expeniive 
farrifices;  the  ambiguous  and  unfatisfactory  anfwers  frequently 

returned  ; 


TO  THE  REIGN  OF  CONSTANTINE.        409 

heathen  writer  of  thofe  times,  wrote  a  particular  treatife 
about  it,  which  is  ftill  extant.*  And  Porphyry,  one  of 
-the  heathen  writers  before  mentioned,  has  thefe  words : 
"  It  is  no  wonder  if  the  city  for  thefe  fo  many  years  has 
been  over  ran  with  ficknefs ;  Efculapius,  and  the  reft  of 
the  gods,  having  withdrawn  their  converfe  with  men  :  for 
fmce  Jefus  began  to  be  worshipped,  no  man  hath  received 
any  public  help  or  benefit  by  the  gods." 

Thus  did  the  kingdom  of  Chrift  prevail  againft  the 
kingdom  of  Satan. 

(3.)  I  now  proceed  to  take  notice  of  the  peculiar  cir- 
cumftances  of  tribulation  and  diftrefs  juft  before  Con- 
ftantine  the  Great  came  to  the  throne.  This  diftrefs  they 
fuffered  under  the  tenth  perfecution,  which  as  it  was  the 
laft,  fo  it  was  by  far  the  heavieft  and  moft  fevere.  The 
church  before  this,  after  the  ceafmg  of  the  ninth  perfecu 
tion,  had  enjoyed  a  time  of  quietnefs  for  about  forty 
years  together ;  but,  abufmg  their  liberty,  began  to  grow 
cold  and  lifelefs  in  religion,  and  contentions  prevailed 
among  them  ;  by  which  they  offended  God  to  fufFer  this 
dreadful  trial  to  come  upon  them.  And  Satan  having 
loft  ground  fo  much,  notvvithftanding  all  his  attempts, 
now  feemed  to  beftir  himfelf  with  more  than  ordinary 
rage.  Thofe  who  were  then  in  authority  fet  themfelves 
with  the  utmoft  violence  to  root  out  Chriftianity,  by  burn 
ing  all  Bibles,  and  deftroying  all  Chriftians  ;  and  there 
fore  they  did  not  ftand  to  try  or  convi6l  them  in  a  for 
mal  procefs,  but  fell  upon  them  wherever  they  could  ; 

3  G  fometimes 

returned :  thefe  look  very  much  like  the  contrivances  of  artful 
priefts  to  difguife  their  villany  ;  the  medium  of  priefts,  fpeaking 
images,  vocal  groves,  &c.  feem  much  to  confirm  it.  On  the  other 
hand,  if  we  may  credit  the  relation  of  ancient  writers,  either 
among  the  heathens  or  Chriftians,  this  hypothefis  will  hardiy  ac 
count  for  many  of  the  inflances  they  mention.  And  fmce  it  can 
not  be  proved  either  impoffible  or  unfcriptural,  is  it  not  probable 
that  God  might  fometimes  permit  an  intercourfe  with  intetnal 
fpirits,  with  a  defign  in  the  end  to  turn  this  and  every  other  cir- 
cumftance  to  his  own  glory,  as  our  author  has  above  obferved  ? 
We  are  however  fatisfied,  from  the  reafons  above  hinted,  t.h::t  ths 
whole  was  often  but  a  gainful  cheat.  TG.  E.  j 

*  Plut.  de  defed.  Orac. 


4io        HISTORY    OF    REDEMPTION. 

fometimes  fetting  fire  to  houfes  where  multitudes  of  them 
were  aflembled,  and  burning  them  therein,  and  at  other 
times  flaughtering  multitudes  together :  fo  that  fometimes 
their  persecutors  were  quite  fpent.  with  the  labour  of  kill 
ing  and  tormenting  them  ;  and  in  fome  populous  places 
to  many  were  (lain  together,  that  the  blood  ran  like  tor 
rents.  It  is  related,  that  feventeen  thoufand  martyrs  were 
flain  in  one  month's  time  ;  and  that  during  the  continuance 
of  this  perfecution,  in  the  province  of  Egypt  alone,  no 
lefs  than  144,000  Chriftians  died  by  the  violence  of  their 
persecutors,  betides,  700,000  that  died  through  the  fatigues 
of  banifhment,  or  the  public  works  to  which  they  were 
condemned.* 

This  perfecution  lafled  for  ten  years  together  ;  and  as  it 
exceeded  all  foregoing  perlecutions  in  the  number  of  mar 
tyrs,  fo  it  exceeded  them  in  the  variety  and  multitude  of 
inventions  of  torture  and  cruelty.  Some  authors  who  lived 
at  that  time,  fay,  they  were  innumerable,  and  exceeded  all 
account  and  expreffion.f 

This  perfecution  in  particular  was  very  fevere  in  Eng 
land  ;  (s)  and  this  is  that  perfecution  which  was  foretold 
[Rev.  vi.  9,  10.]  '  And  when  he  had  opened  the  fifth  feal, 
'  I  faw  under  the  alcar  the  fouls  of  them  that  were  flain 
'  for  the  word  of  God,  and  for  the  teftirnony  which  they 
*  held.  And  they  cried  with  a  loud  voice,  faying,  How 

'  long, 

*  BuJJieres  in  flofculis  Hiftor. 

-j-  Vid.  Eufeb.  Eccl.  Hift.  lib.  viii.  cum  fupp.  &  Laftant.  dc 
Mort.  Perf. 

(s)  The  TENTH  perfecution  fevere  in  ENGLAND.]  "  In  the 
perfecution  under  Dioclefian,  the  Britijh  Chriftians  fufFered  fo 
much,  that  the  very  name  of  Chriftianity  was  loft  in  this  ifland, 

except  among  the  Cornifh  and  Welfh Our  proto-martyr 

St.  Alban,  Amphibolus,  Julian,  and  Aaron  were  martyred  at  St, 
st/ban's,  then  called  Verulam.  The  priefts  who  wrote  of  St.  Al- 
ban's  martyrdom,  could  not  be  content  with  the  courage,  patience 
and  piety  of  the  martyr,  but  have  corrupted  his  hiftory  with  lies  : 
even  venerable  Bede  cannot  help  telling  us,  that  he  dried  up  a 
river  as  he  v/cnt  to  the  place  of  execution,  ....  that  his  head 
fpoke  after  it  was  cut  off,  &c."  [Critical  Hiftory  of  England, 
vol.  i.  p.  64.] 


TO  THE  REIGN  OF  CONSTANTINE.        4u 

'  long,  O  Lord,  holy  and  true,  doft  thou  not  judge  and 
'  avenge  our  blood  on  them  that  dwell  on  the  earth  ?'* 

At  the  end  of  the  ten  years  during  which  this  perfecu- 
tion  continued,  the  heathen  perfecutors  thought  they  had 
fini/hed  their  work,  and  boafted  that  they  had  utterly  de- 
ftroyed  the  name  and  fuperftition  of  the  Chriftians,  and 
propagated  the  worfhip  of  the  gods,  (xj 

Thus  it  was  the  darkeft  time  with  the  Chriflian  church 
juft  before  the  break  of  day.  They  were  brought  to  the 
greateft  extremity  juft  before  God  appeared  for  their  glo 
rious  deliverance  ;  as  the  bondage  of  the  Israelites  in  Egypt 
was  the  moft  fevere  and  cruel  juft  before  their  deliverance 
by  the  hand  of  Mofes.  Their  enemies  thought  they  had 
fwallowed  them  up  juft  before  their  deftruclion,  as  it  was 
with  Pharaoh  and  his  holt  when  they  had  hemmed  in  the 
children  of  Ifrael  at  the  Red  Sea. 

(4..)  I  come  now,  in  the  fourth  place,  to  the  great  re 
volution  which  was  in  the  world  in  the  days  of  Con- 
ftantine,  which  was  in  many  refpe6h  like  Chrift's  ap 
pearing  in  the  clouds  of  heaven  to  fave  his  people,  and 
judge  the  world.  The  people  of  Rome  being  weary  of 
the  government  of  thofe  tyrants  to  whom  they  had  lately 
been  fubject,  fent  to  Conftantine,  who  was  then  in  the 
city  of  York  in  England,  to  come  and  take  the  throne. 
And  he  being  encouraged,  as  is  faid,  by  a  viiion  of  a  pil 
lar  of  light  in  the  heavens,  in  the  form  of  a  crofs,  in  the 
light  of  his  whole  army,  with  this  infcription,  By  this 
conquer;  and  the  night  following,  by  Chrift's  appearing 
to  him  in  a  dream  with  the  fame  crofs  in  his  hand,  who 
directed  him  to  make  a  crofs  like  that  to  be  his  royal 
ftandard,  that  his  army  might  fight  under  that  banner, 
3  G  2  and 

*  See  Bp.  Newton  on  the  Prophecies,  vol.  iii.  p.  65. 

(T)  The  heathens  boafted  having  DESTROYED  Chriftianity.~]  A 
column  is  laid  to  be  ftill  remaining  at  Cluny  in  Spain  with  this  in 
fcription — "  To  Dioehjtan,  Jovius,  and  Maximinus,  Ceefars,  for 
having  enlarged  the  bounds  of  the  empire,  and  for  having  exter 
minated  the  name  of  CHRISTIANS,  thofe  diilurbers  of  the  public 
repofe."  \_Gruteri  corpus  Inicript.  torn.  i.  p.  280.] — And  yet, 
(infolent  blafphemers  !)  the  name  of  Chr'ift  is  ilill  adored  by  mil 
lions  ;  but  for  Jupiter,  Mars,  Apollo,  &c.  where  are  they  ? 

[I.  N.J 


HISTORY    OF    REDEMPTION. 

and  affured  him  that  he  fhould  overcome,  (u)  Accord 
ingly  he  did,  and  overcame  his  enemies,  took  poffeflion 
of  the  imperial  throne,  embraced  the  Chriftian  religion, 
and  was  the  firft  Chriftian  emperor  that  ever  reigned  :  he 
came  to  the  throne  about  320  years  after  Chrift.  There 
arc  feveral  things  which  I  would  take  notice  of  which 
attended  or  immediately  followed  Conftantine's  coming  to 
the  throne. 

[•i.]  The  Chriftian  church  was  thereby  wholly  deli 
vered  from  perfecution.  Now  the  day  of  her  deliverance 
came  after  fuch  a  dark  night  of  affliction  ;  weeping  had 
continued  for  a  night,  but  now  deliverance  and  joy  came 
in  the  morning.  Now  God  appeared  to  judge  his  people 
and  repented  himfelf  for  his  fervants,  when  he  law  their 
power  was  gone,  and  that  there  was  none  (hut  up  or  lett. 
Chriftians  had  no  perfections  now  to  fear.  Their  per- 
fecutors  now  were  all  put  down,  and  their  rulers  were  fome 
of  them  Chriftians  like  themfelves. 

[2.]  God  now  appeared  to  execute  terrible  judgments 
on  their  enemies.  Remarkable  are  the  accounts  which 
hiftory  gives  us  of  the  fearful  ends  to  which  the  heathen 
emperors,  princes,  generals,  captains,  and  other  great  men 
came,  who  had  exerted  themfelves  in  perfecuting  the  Chrif 
tians  ;  dying  miferably,  one  after  another,  under  exquifite 
torments  of  the  body,  and  horrors  of  confcience  ;  with  a 
moft  vifiblchand  of  God  upon  them.*  So  that  what  now 
came  to  pafs  might  very  fitly  be  compared  to  their  hiding 
themfelves  in  the  dens  and  rocks  of  the  mountains.  [Rev. 
vi.  15,  17.] 

[3.]  Heathenifm  now  was  in  a  great  meafure  abolimed 
throughout  the  Roman  empire.  Images  were  now  de- 
ftroyed,  and  heathen  temples  pulled  down.  Images  of 
gold  and  filver  were  melted  down,  and  coined  into  money. 

Some 

(u)  Conjlantine's  VISION.]  Whatever  fabulous  eircumftances 
may  have  been  added  to  this  ftory,  or  abfurd  inferences  drawn 
from  it,  it  fhould  fcem  there  was  fome  truth  in  it,  fince  Eufcbltu 
[de  Vita  Conftant.  lib.  i.  cap.  27 — 31.]  afiures  us,  that  he  had  it 
from  the  emperor's  own  mouth.  [See  Umverfal  Hiflory,  vol.  xv. 

*  LaSant.  de  Mort.  Perf. 


TO  THE  REIGN  OF  CONSTANTINE.        413 

Some  of  the  chief  of  their  idols,  which  were  curioufly 
wrought,  were  brought  to  Conftantinople,  and  there  drawn 
with  ropes  up  and  down  the  ftreets  for  the  people  to  behold 
and  laugh  at.  The  heathen  priefts  were  difperfed  and 
ban  ifhed. 

[4.]  The  Chriftian  church  was  brought  into  a  ftate  of 
great  peace  and  profperity.  Now  all  heathen  magistrates 
were  put  down,  and  only  Chriflians  were  advanced  to 
places  of  authority  all  over  the  empire.  They  had  now 
Chriftian  prefidents,  Chriftian  governors,  Chriftian  judges 
and  officers,  inftead  of  their  old  heathenifh  ones.  Con- 
ftantine  fet  himfelf  to  honour  the  Chriftian  bifhops  or  mi- 
nifters,  and  to  build  and  adorn  churches ;  and  now  large 
and  beautiful  Chriitian  churches  were  creeled  in  all  parts 
of  the  world,  inftead  of  the  old  heathen  temples. 

This  was  the  greatcft  revolution  in  the  face  of  things 
that  ever  came  to  pafs  fince  the  flood.  Satan,  the  prince 
of  darkneis,  that  king  and  god  of  the  heathen  world,  was 
caft  out.  The  roaring  lion  was  conquered  by  the  lamb  of 
God,  in  the  ftrongeft  dominion  that  ever  he  had,  even  the 
Roman  empire.  This  was  a  remarkable  accomplifhment 
of  that  prophecy,  [Jer.  x.  11.]  '  The  gods  that  have  not 

*  made  the  heavens  and  the  earth,  even  they  fhall  perifli 

*  from  the   earth,  and  from  under  thefe  heavens.'     The 
chief  part  of  the  world  was  now  brought  utterly  to  caft 
off  their  old  gods  and  their  old  religion,  to  which  they 
had  been  accuftomed  much  longer  than  any  of  their  hif- 
tories  gives  an  account  of;  fo  long  that  they  could  not 
trace  the  beginning  of  it.     It  was  formerly  fpoken  of  as 
a  thing  unknown  for  a  nation  to  change  their  gods,  [Jer. 
ii.  10,    ii.]   but  now   the  greater  parts  of  the  nations  of 
the  known  world  were  brought  to  call  oft"  all  their  former 
gods.     Thoufands  of  them  were  caft  away  for  the  wor- 

O  J 

fliip  of  the  true  God,  and  Chrift  the  only  Saviour  :  and 
there  was  a  moft  remarkable  fulfilment  of  that  promife, 
[Ifa.  ii.  17,  18.]  '  And  the  loftinefs  of  man  fhall  be  bowed 
'  down,  and  the  haughtinefs  of  men  fhall  be  made  low  : 
'  and  the  Lord  alone  fhall  be  exalted  in  that  day.  And 

*  the  idols  he  fliall  utterly  abolilh.'     And  fince  that,  it 

has 


4i4        HISTORY   OF   REDEMPTION. 

has  come  to  pafs,  that  thofe  gods  that  were  once  fo  famous 
in  the  world,  as  Jupiter,  and  Saturn,  and  Minerva,  and 
Juno,  &c.  are  only  heard  of  as  things  which  were  of  old  : 
they  have  no  temples,  no  altars,  no  worfhippcrs,  and  have 
not  had  for  many  hundred  years. 

Now  is  come  the  end  of  the  old  heathen  world  in  the 
principal  part  of  it,  the  Roman  empire.  And  this  great 
revolution  and  change  of  the  ftate  of  the  world,  with 
that  terrible  deftruction  of  the  great  men  who  had  been 
perfecutors,  is  compared,  [Rev.  vi.]  to  the  end  of  the 
world,  and  Chrift  coming  to  judgment;  and  is  what  is 
moft  immediately  figniried  under  the  fixth  feal,  which 
followed  upon  the  fouls  under  the  altar  crying,  '  How 
'  long,  O  Lord,  holy  and  true,  doft  thou  not  avenge  our 

*  blood  on  them  that  dwell  on  the  earth  ?'    This  vifion  of 
the  fixth  feal,   by  the  general  confent  of  divines  and  expo- 
fitors,  has  refpecl:  to  this  downfal  of  the  heathen  Roman 
empire  ;  though  it  may  have  a  more  remote  refpecl  to  the 
day  of  judgment,  but  that  cannot  be  what  is  immediately 
intended  ;    becaufe  we  have   an  account  of  many  events 
which  were  to  come  to  pafs  afterwards,  yet  before  the  end 
of  the  world. 

This  revolution  is  alfo  reprefented  by  the  devil's  being 
caft  out  of  heaven  to  the  earth.  In  his  great  ftrength  and 
glory,  in  that  mighty  Roman  empire,  he  had  as  it  were 
exalted  his  throne  up  to  heaven.  But  now  he  fell  like 
lightning  from  heaven,  and  was  confined  to  the  earth. 
His  kingdom  was  confined  to  the  meaner  and  more  bar 
barous  nationSj  or  to  the  lower  parts  of  the  world  of 
mankind.  [Rev.  xii.  9,  &c.]  '  And  the  great  dragon 

*  was  caft  out,  that  old  ferpent,  called  the  devil  and  Satan, 
'   which  deceiveth  the  whole  world ;  he  was  caft  out  into 
'  the  earth,  and  his  angels  were  caft  out  with  him,'  &c. 
Satan  tempted  Chrift,  and  promifed  to  give  him  the  glory 
of  the   kingdoms  of  the  world  ;  but  now  he  is  obliged  to 
give  it  to  him  even  againft  his  will.     This  was  a  glorious 
fulfilment  of  that  promife  which   God  made  to  his  Son. 
[Ifa.   liii.    12.]   '  Therefore  will  I   divide  him   a  portion 

*  with  the  great,  and  he  {hall  divide  the  fpoil  with  the 

'  ftrong  ; 


TO  THE  REIGN  OF  CONSTANTINE.        4i£ 

'  ftrong  ;  becaufe  he  hath  poured  out  his  foul  unto  death  ; 
'  and  he  was  numbered  with  the  tranfgreflbrs,  and  he 
*  bare  the  fin  of  many,  and  made  interceffion  for  the 
4  tranfgrefibrs.'  This  was  a  great  fulfilment  of  the  pro 
phecies  of  the  Old  Teftament  concerning  the  glorious 
time  of  the  gofpel,  and  particularly  of  the  prophecies  of 
Daniel.  Now  the  kingdom  of  heaven  is  come  in  a  glo 
rious  degree.  It  pleafed  the  Lord  God  of  heaven  to  fet 
up  a  kingdom  on  the  ruins  of  that  of  Satan.  And  furh 
fuccefs  is  there  of  the  purchafe  of  Chrift's  redemption, 
and  fuch  honour  does  the  Father  put  upon  Chrifl  for  the 
difgrace  he  fuffered  when  on  earth.  And  now  fee  to  what 
a  height  that  glorious  building  is  raifed,  which  had  been 
ere&iug  ever  lince  the  fall. 


INFERENCE. 


FROM  what  has  been  faid  of  the  fuccefs  of  the  gofpel 
from  Chrift's  afcenfion  to  the  time  of  Conftantine,  we 
may  deduce  a  ftrong  argument  of  the  truth  of  the  Chrif- 
tian  religion,  and  that  the  gofpel  of  Jefus  Chrifl:  is  really 
from  God.  This  wonderful  fuccefs  which  has  been  fpo- 
ken  of,  and  the  circumftances  of  it  which  have  been  men 
tioned,  are  a  ftrong  argument  of  it  feveral  ways. 

(i.)  We  may  obferve  that  it  is  the  gofpel,  and  that 
only,  which  has  actually  been  the  means  of  bringing  the 
world  to  the  knowledge  of  the  true  God.  That  thofe 
are  no  gods  whom  the  heathen  worfhipped,  and  that  there 
is  but  one  only  God,  is  what,  now  fince  the  gofpel  has 
fo  taught  us,  we  can  fee  to  be  truth  by  our  own  reafon . 
it  is  plainly  agreeable  to  the  light  of  nature  ;  it  can  be 
eafily  fliown  by  reafon  to  be  demonftrably  true.  The 
very  Deifts  themfelves  acknowledge  that  it  can  be  demon- 
ftrated,  that  there  is  one  God,  and  but  one,  who  has 
made  and  governs  the  world.  But  now  it  is  evident  that 
it  is  the  gofpel,  and  that  only,  which  has  actually  been 
the  means  of  bringing  men  to  the  knowledge  of  this  truth , 

it 


4i6        HISTORY   OF   REDEMPTION, 

it  was  not  the  inftrudtions  of  philofophers.  They  tried  ii> 
vain:  '  The  world  by  wifdom  knew  not  God.'  [i  Cor, 
i.  21.]  Till  the  gofpel  and  the  holy  fcriptures  caine 
abroad  in  the1  world,  ail  the  world  lay  in  ignorance  of  the 
true  God,  and  in  the  greateft  darknefs  with  refpedl  to 
the  things  of  religion,  embracing  the  abfurdeft  opinions 
and  practices,  by  all  civilized  nations  now  acknowledged 
to  be  childiih  fooleries.  And  fo  they  lay  one  age  after 
another,  and  nothing  proved  effectual  to  enlighten  them. 
The  light  of  nature,  and  their  own  rcalbn,  and  all  the 
wifdorn  of  learned  men,  availed  nothing  ;  but  the  fcrip 
tures  brought  the  world  to  an  acknowledgement  of  the  one 
only  true  God,  and  to  worlhip  and  ferve  him. 

And  hence  it  was,  that  all  who  now  own  the  one 
true  God,  Chriftians,  Jews,  Mahometans,  and  even  Dc- 
ifts,  originally  came  by  the  knowledge  of  him.  It  is 
owing  to  this  that  they  are  not  in  general  at  this  day  left 
in  hcathcniih  darknefs.  They  have  it  either  immediately 
from  the  fcriptures,  or  by  tradition  from  their  fathers, 
who  had  it  at  tirft  therefrom.  Doubtlefs  thofe  who  now 
defpifc  the  fcriptures,  and  boaft  of  the  ftrength  of  their 
own  reafon,  as  being  fufficient  to  lead  them  to  the  know 
ledge  of  the  one  true  God,  if  the  gofpel  had  never  come 
abroad  in  the  world  to  enlighten  their  forefathers,  would 
have  been  as  brutifh  idolaters  as  the  world  in  general 
was  before  the  gofpel  came  abroad.  The  Mahometans, 
who  own  but  one  true  God,  at  firft  borrowed  the  notion 
from  the  Bible  ;  for  the  firft  Mahometans  had  been  edu 
cated  in  the  Chriftian  religion,  and  apoftatized  from  it. 
—And  this  ihews,  that  the  fcriptures  were  defigned  of 
God  to  be  the  means  to  bring  the  world  to  the  know 
ledge  of  himfelf,  rather  than  human  reafon,  or  any 
thing  elfe.  For  it  is  unreafonable  to  fuppofe,  that  the 
gofpel,  and  that  only,  which  God  never  defigned  to  this 
end,  ihould  actually  effect  it,  and  that  after  human  rea 
fon,  which  he  defigned  as  the  proper  mean,  had  been 
tried  for  a  great  many  ages  in  vain.— If  the  fcriptures  be 
not  the  word  of  God,  then  they  are  the  greateft  delulion 
that  ever  was.  Now,  is  it  reafonable  to  fuppofe,  that 

God 


TO' THE  REIGN  OF  CONSTANTINE.        417 

God  in  his  providence  would  make  ufe  of  falfehood  and 
delufion,  and  that  only,  to  bring  the  world  to  the  know 
ledge  of  himfelf  ? 

(2.)  The  fuccefs  of  the  gofpel  againfl  fuch  powerful 
oppofition  plainly  fliows  the  hand  of  God.  The  Roman 
government,  which  fo  violently  fct  itfelf  to  hinder  the 
fuccefs  of  the  gofpel,  and  to  fubdue  the  church  of  Chrift, 
was  the  moil 'powerful  human  government  that  ever  ex- 
ifted  ;  and  they  feemed  to  have  the  church  in  their  hands. 
The  Chriftians  were  moftly  their  fubjecls,  and  never  took 
up  arms  to  ftand  in  their  own  defence;  they  armed  them- 
felves  with  nothing  but  patience,  and  fuch  like  fpiritual 
weapons :  and  yet  this  mighty  power  could  not  conquer 
them  ;  but  on  the  contrary,  Chriftianity  conquered  that. 
The  Romans  had  fubdued  many  mighty  and  potent  king 
doms  ;  they  fubdued  the  Grecian  monarchy,  when  they 
were  not  their  fnbje£ts,  and  made  the  utmoil  refinance  , 
and  yet  they  could  not  conquer  the  church  which  was  in 
their  hands  j  but  on  the  contrary,  were  finally  triumphed 
over  by  it. 

(3.)  No  ether  fufficient  caufe  can  ;poffibly  be  afligned 
of  this  propagation  of  the  gofpel,  'but  God's  own  power. 
Here  was  a  great  and  wonderful  effect,  the  mofl  remarka 
ble  change  that  ever  was  in  the  face  of  the  world  of  man 
kind  fmce  the  flood  ;  and  this  effect  was  not  without 
fome  caufc.  Now,  what  other  caufe  can  be  devifed  but 
only  the  divine  power  ?  It  was  not  the  outward  ftrength 
of  the  inftruments  which  were  employed  in  it.  At  £rft 
the  gofpel  was  preached  only  by  a  few  ii (her men,  who 
xvere  without  power  and  worldly  intereft  to  fupport  them. 
It  was  not  their  craft  and  policy  that  produced  this  won 
derful  effect :  for  they  were  but  poor  illiterate  men.  It 
was  not  the  agreeablenefs  of  the  (lory  they  had  to  tell  to 
the  notions  and  principles  of  mankind.  This  was  no 
pleafant  fable  :  A  crucified  God  and  Saviour  was  to  the 
Jews  a  (rumbling  block,  and  to  the  Greeks  foolifhnefs. 
It  was  not  the  agreeablenefs  of  their  doctrines  to  men's 
difpofitions ;  for  nothing  is  more  contrary  to  the  corrup 
tions  of  men  than  the  pure  doctrines  of  the  gofpel.  This 

3  H 


4i8        HISTORY    OF    REDEMPTION. 

cfFeifl  therefore  can  have  proceeded  from  no  other  ccmfe 
than  the  power  and  agency  of  God:  and  if  the  power  of 
God  was  what  was  exercifed  to  caufe  the  gofpel  to  prevail, 
then  the  gofpel  is  his  word  :  for  furely  God  does  not  ufe 
his  almighty  power  to  promote  animpofture  and  delufion. 

(4.)  This  fuccefs  is  agreeable  to  what  Chrift  anil  his 
apoftlcs  foretold. — [Matt.  xvi.  18  ]  '  Upon  this  rock 

*  will  I  build  my  .church ;   and  the  gates  of  hell  (hall  not 
'   prevail  againft    it,'  [John  xii.   24.]     '   Verily,  verily  I 
'  fay    unto    you,    Except  a  corn  of   Avheat  fall  into  the 
'  ground,  and  die,  it  abideth  alone  :   but  if  it  die,  it  bring- 
,•-  eth  forth  much  fruit.'   [ver.  31,  32.]  '  Now  is  thejudg- 
•V  ment  of  this  world:  now  (hall  the   prince  of  this  world 
'  be  caft  out.      And   I,   if  I   be  lifted  up  from  the  earth, 
'   will  draw   all  men   unto  me.'    [John  xvi.  8.]     '  When 

*  he    (the  comforter)    is  come,  he  will  reprove  the  world 
'  of  fin,  of  righteoufnefs,  and  of  judgment, — bccaufe  the 
'  prince  of  this  world  is  judged.' 

So  the  apoftle  Paul  [i  Cor.  i.  21—28.]  declares,  that 
after  the  world  by  wifdom  knew  not  God,  *  It  pleafed 
'  God  by  the  fojlifhnefs  of  preaching,  to  fave  them  that 
'  believe  ;'  and  that  God  chofe  the  foolifh  things  of  the 
world  to  confound  the  wife :  and  weak  things  of  the 

O 

world  to  confound  the  things  which  are  mighty  ;  and  bafe 
things,  yea  and  things  that  are  not,  to  bring  to  nought 
things  that  are.— If  any  man  foretells  a  thing,  very  like 
ly  in  itfelf  to  come  to  pafs,  from  caufes  which  can  be 
forefeeri,  it  is  no  argument  of  a  revelation  from  God: 
but  when  a  thing  is  foretold  which  is  very  unlikely  ever 
to  come  to  pafs,  which  is  entirely  contrary  to  the  common 
courfe  of  things,  yet  it  comes  to  pafs  juft  as  foretold,  this 
is  a  ftrong  argument  that  the  prediction  was  from  God. 

Thus  the  confederation  of  the  manner  of  the  propaga 
tion  and  fuccefs  of  the  gofpel  during  the  time  which  has 
been  fpoken  of,  affords  great  evidence  that  the  fcriptures 
are  the  word  of  God. 

3.  I  am  now  to  fliow  how  the  fuccefs  of  ChriiVs  re 
demption  is  carried  on  from  the  time  of  the  overthrow  of 

the 


TO   THE   FALL   OF  ANTICHRIST.       419 

the  heathen  Roman  empire  by  Conftantine  the  Great,  till 
the  fall  of  antichriir,,  and  the  deftru&ion  of  Satan's  vifi- 
ble  kingdom  on  earth,  which  is  the  third  great  difpenfa- 
tion  that  is  in  fcripture  compared  to  Chrilt's  coming  to 
judgment.  This  is  a  period  wherein  is  contained  ma 
ny  wonderful  providences  towards  the  Chriftian  church. 
The  greater  part  of  the  book  of  the  Revelation  is  taken 
up  in  predicting  the  events  of  this  period. 

The  fuccefs  of  Chrift's  purchafe  of  redemption  in  this 
period  appears  chiefly  at  the  clofe  of  it,  when  Antichrift 
comes  to  fall,  when  there  will  be  a  far  more  glorious 
fuccefs  of  the  gofpel  than  ever  yet  has  been  :  and  the  fsries 
of  events  preceding,  feems  to  be  only  to  prepare  the  way 
for  it.  And  in  order  to  a  more  clear  view  of  this  period, 
I  fhall  fubdivide  it  into  thefe  four  parts :  from  the  de- 
ftruction  of  the  heathen  empire  to  the  rife  of  antichrift-  ; 
from  the  rife  of  antichrift  to  the  reformation  in  Luther's 
time ;  from  thence  to  the  prefent  time  ;  from  the  prefent 
time,  till  the  fall  of  antichrift.  But  under  this  head  \ 
fhall  confuler  only  the  former,  reaching  from  the  deftruc- 
tion  of  the  heathen  empire  to  the  rife  of  anticbrift.  And 
here,  (i.)  I  would  take  notice  of  the  oppoiition  Satan 
made  in  this  fpace  of  time  to  the  church:  and,  (2.)  The 
fuccefs  that  the  gofpel  had  in  it. 

(i.)  The  oppofition.  Satan  being  caft  out  of  his  old 
heathen  empire,  the  great  red  dragon  after  fo  fore  a  con 
flict  with  Michael  and  his  angels  for  the  greater  part  of 
three  hundred  years,  being  at  laft  entirely  routed  and 
vanquished,  fo  that  no  place  was  found  any  more  in 
heaven  for  him,  but  he  was  caft  down,  as  it  were,  from 
heaven  to  earth  ;  yet  does  not  give  over  his  oppofition  to 
the  woman,  the  church  of  Chrift,  concerning  which  all 
this  conflict  had  been.  But  he  is  ftill  in  a  great  rage, 
renews  his  attempts,  and  has  recourfc  to  freih  devices 
againft  the  church.  The  ferpent,  after  he  is  caft  out  of 
heaven  to  the  earth,  cafts  out  of  his  mouth  water  as  a 
flood,  to  caufe  the  woman  to  be  carried  away  of  the  flood. 
[Rev.  xii.  15.]  The  oppofition  that  he  made  to  the 
church  of  Chrift  before  the  rife  of  antichrift,  was  prin- 

^  H  2  cipally 


42o        HISTORY   OF   REDEMPTION. 

cipally  of  t\vo  forts.  It  was  either  by  corrupting  the 
church  of  Chrift  with  herefies,  or  by  new  endeavours  to 
reftore  Paganifm. 

[i.]  I  would  obferve,  that  after  the  deftru6tion  of  the 
heathen  Roman  empire,  Satan  infefted  the  church  with 
herefies.  Though  there  had  been  fo  glorious  a  work  of 
God  in  delivering  the  church  from  her  heathen  perfe- 
cutors,  and  overthrowing  the  heathen  empire  ;  yet  the 
days  of  the  church's  travail  were  not  ended  ;  and  the  fef 
time  of  her  profperity  which  the  church  enjoyed  in  Con- 
flantine's  time,  was  but  very  fhort :  it  was  a  relpitc,  which 
gave  the  church  a  time  of  peace  and  filence,  as  it  were, 
for  half  an  hour,  wherein  the  four  angels  held  the  four 
winds  from  blowing,  till  the  fervants  of  God  fhould  be 
fcalcd  in  their  foreheads.  [Rev.  viii.  i.]  But  the  church 
foon  began  to  be  greatly  infefted  with  herefies ;  the  two 
principal,  and  thofe  that  did  mod  infeft  the  church,  were 
the  Arian  and  Pelagian  herefies. 

The  Arians  began  foon  after  Ccnftantine  came  to  the 
throne.  They  denied  the  doctrine  of  the  Trinity,  and 
the  divinity  of  Chrift  and  the  Holy  Ghoft,  and  maintain 
ed,  that  they  were  but  mere  creatures,  (x)  This  herefy 
increafed  more  and  more  in  the  church,  and  prevailed 
like  a  flood,  which  threatened  to  overthrow  all,  and 
entirely  to  carry  away  the  church,  infomuch  that  before 

that 

(x)  The  ARIANS.]]  Thefe  were  fo  called  from  Strius,  a  priefl 
of  the  church  of  Alexandria,  and  a  native  of  Lybia :  afterwards 
they  were  fplit  into  a  great  number  of  fects,  partly  from  the  de 
gree  of  refinement  in  which  the  notions  of  Arius  were  received  ; 
fome  approaching  very  near  the  language  of  the  orthodox,  as  they 
were  called,  and  others  degrading  the  Son  of  God  far  more  than 
Arius  had  done:  and  partly  from  other  ftrange  and  erroneous  opi- 
r.ions  added  to  his ;  commonly  however,  they  bore  the  name  of 
fome  favourite  leader,  as  the  Photinians,  Nejiorians,  Eufychians, 
Timotheans,  &c.  The  grand  champion  of  the  orthodox  was 
Athanafius,  who  would  have  better  defended  their  caufe,  had  he 
adhered  to  the  (Implicity  of  fcripture  and  not  fettered  Chriftianity 
•u  ith  his  own  additions  and  refinements.  To  him  we  are  indebted 
for  the  Athar.afion  Creed,  though  few  liberal  minds  think  highly  of 
the  obligation,  and  fewer  can  endure  the  curfes  he  has  introduced 
into  the  religious  vrormip  of  the  greater  part  of  Chriftendom. 

[G.  E.] 


TO   THE    FALL  OF   ANTICHRIST.       421 

that  age  was  out,  that  is,  before  the  end  of  the  fourth 
century,  the  greater  part  of  the  Chriftian  church  were 
become  Arians.  There  were  fome  emperors,  the  fuc- 
ccvTors  of  Conftantine,  who  were  Arians  ;*  fo  that  the 
Arians  being  the  prevailing  party,  and  having  the  civil  au 
thority  on  their  fide,  raifed  a  great  perfecution  againft  the 
true  church  of  Chrift  ;  fo  that  this  herefy  might  well  be 
compared  to  a  flood  out  of  the  mouth  of  the  ferpent,  which 
threatened  to  carry  away  the  woman. 

The  Pelagian  herefy  arofe  in  the  beginning  of  the  next 
century.  It  began  by  one  Pelagius,  who  was  born  in 
Britain  :  his  Britiih  name  was  Morgan.  He  denied  ori 
ginal  iin,  and  the  influence  of  the  Spirit  of  God  in  con- 
verfion,  and  held  the  power  of  free  will,  and  many  other 
things  of  like  tendency :  and  this  herefy  for  a  while  great 
ly  infefted  the  church.  Pelagius's  principal  antagonift, 
who  wrote  in  defence  of  the  orthodox  faith,  was  St.  Au- 
guitin.  (Y) 

[2.]  The  other  kind  of  opposition  which  Satan  made 
againft  the  church,  was  in  his  endeavours  to  reftore  Pa- 
ganiftn.  And  his  firft  attempt  to  reftore  it  in  the  Roman 
empire,  was  by  Julian  the  apoftate.  Julian  was  nephew 
to  Conftantine  the  Great.  When  Conftantine  died  he 
left  his  empire  to  his  three  fons  :  and  when  they  were 
dead,  Julian  reigned  in  their  (lead.  He  had  been  a  pro 
fefled  Chriftian  ;  but  he  fell  from  Chriftianity,  and  turn 
ed  Pagan  ;  and  therefore  is  called  the  apoftate.  When 
he  came  to  the  throne,  he  ufed  his  utmoft  endeavours  to 


*   Conftantius  Valeus,  &'c.   See  Dupin's  Ecclef.  Hift.  Cent.  iv. 

(Y)  PELAGIAN  ISM.]  Pelagius  was  very  much  aflilted  by  Celcf- 
ilus,  a  much  more  fubtil  and  ingenius  man.  In  Britain  this  fyf- 
tem  was  fupported  not  by  the  authors  of  it,  but  by  Agrkola,  a  dif- 
ciple  of  Pelagius  ;  this  produced,  as  ufual,  an  excommunication; 
for  the  eccleiiaftical  furgeons  of  thofe  days  feem  to  have  imder- 
ftooxi  no  part  of  their  bufinefs  fo  well  as  amputation.  Our  au 
thor  has  obfervcd,  that  the  principal  antagonize  of  Pelagius  was  St. 
Augujlln.  This  eminent  father  was  brought  up  a  Manichean, 
but  converted  by  the  preaching  of  St.  Amlirofe,  and  the  reading  of 
St.  Paul's  Epillles.  His  works  which  are  in  Latin,  make  ten  folio 
volumes,  the  laft  of  which  contains  his  numerous  Writings  againil 
the  Pelagians.  [Q.  E>] 


422        HISTORY   OF   REDEMPTION. 

overthrow  the  Chriftian  church,  and  fet  up  Paganifm 
again  in  the  empire.  He  put  down  the  Chriflian  Magif- 
trates,  and  placed  heathens  in  their  room;  he  rebuilt  the 
heathen  temples,  and  became  a  moft  notorious  perfecutor 
of  the  Chriftians,  and,  as  is  thought,  againft  his  own 
light :  he  ufed  to  call  Chrift,  by  way  of  reproach,  the 
Galilean.  He  was  killed  with  a  lance  in  his  wars  with 
the  Perfians.  When  he  faw  that  he  was  mortally  wound 
ed,  he  took  a  handful  of  his  blood,  and  threw  it  up  to 
wards  heaven,  crying  out,  "  O  Galilean,  thou  haft  con 
quered."  (z)  And  he  is  commonly  thought  by  divines  to 
have  committed  the  unpardonable  fin.  (A) 

Another  way  that  Satan  attempted  to  reftore  Paganifm 
in  the  Roman  empire,  was  by  the  invaftons  and  conqueft 
of  heathen  nations.  For  in  this  period  the  Goths  and 
Vandals,  and  other  heathen  barbarous  nations  that  dwelt 
in  the  north  of  the  Roman  empire,  invaded  it,  and  ob 
tained  great  conquefts,  and  even  over-ran  the  empire  ;  in 
the  fifth  century  they  took  the  city  of  Rome,  and  finally 
fubdued  and  took  pofTeruon  of  the  Weftern  empire,  as  it 
was  called,  and  divided  it  into  ten  kingdoms,  which  were 
the  ten  horns  of  the  beaft  ;  for  we  are  told,  that  the  ten 
horns  are  ten  kings,  who  ihould  rife  in  the  latter  part  of 

the 

(z)  JULIAN  the  Apoft'ite.~\  Among  the  inftances  of  Julian's  op- 
pofition  to  Chriflianity,  hiftorians  mention  his  attempt  to  rebuild 
Jerufalem  and  rellore  Judaifm,  which  was  miraculoufly  defeated, 
fubterraneous  fire  repeatedly  confuming  both  the  work  and  work 
men.  This  is  acknowledged  by  his  biographer  Ammianm  Mar- 
ceHinus,  [Lib.  xxiii.  cap.  4.]  who  however  fays  nothing,  though 
prefent  at  the  time^of  his  blafphemous  exclamation  when  mortally 
wounded,  as  above  related ;  but  greatly  applauds  the  compofure, 
fortitude,  and  refignation  with  which  he  died.  This  therefore  refts 
on  Chriflian  authority  ;  as  that  of  Theodffrett  [Lib.  iii.  cap.  20.] 
and  Sazomen,  [Lib.  vi.  cap.  2.J  whether  therefore  it  was  delignedly 
omitted  by  the  heathen,  or  invented  by  Chriftian  hiftorians,  has 
been  doubted.  [See  Univ.  Hid.  vol.  xvi.  p.  267.]  [G.  E.] 

(A)  The  UNPARDONABLE  Sin.]  That  is,  they//z  againfl  the  Holy 
Ghqfl ;  [Matt.  xii.  21,  22.)  This  is  fuppofcd  to  be  a  complication 
of  knowledge  and  inveterate  malice  ;  had  Peter  denied  his  matter 
with  the  malicious  heart  of  Saul  the  perfecutor — or  Saul  perfecut- 
ed  Jefus  with  the  light  that  Peter  pofTelTed — either  would  have 
committed  this  fin.  [N.  U.^ 


TO   THE    FALL   OF   ANTICHRIST.      423 

the  Roman  empire:  (B)  thefe  are  alfo  reprefented  by 
the  ten  toes  of  Nebuchadnezzar's  image.  The  inva- 
fion  and  conqueft  of  the  heathen  nations  are  fuppofed  to 
be  foretold  in  the  viiith  chapter  of  Revelation,  in  what 
came  to  pafs  under  the  founding  of  the  four  firft  trumpets, 
(c)  Now  thefe  nations  were  chiefly  heathens ;  and  by 
their  means  heathenifm  was  again  for  a  while  in  part  re- 
ftored  after  it  had  been  overthrown. 

(2.)  I  proceed  to  fhow  what  fuccefs  there  was  of  the 
gofpel  in  this  fpace,  notwithftancling  thisoppofition. 

[i.j  I  obferve,  that  the  oppofition  of  Satan  was  baf 
fled.  Though  the  dragon  caft  out  of  his  mouth  fuch  a 
flood  after  the  woman  to  carry  her  away,  yet  he  could 
not  obtain  his  defign ;  but  the  earth  helped  the  woman, 
and  opened  her  mouth  and  fwallowed  \ip  the  flood  which 

the 

(B)  TEN  horns  of  the  bfqft."]  Sir  If.  Newton  reckons  them  thus  : 
I.  The  Vandals  and  Alans  in  Spain  and  Africa  ;  2.  The  Suevians 
in  Spain  ;  3.  The  Vifigoths  ;  4.  The  Allans  in  Gallia  ;  5.  The  Bur- 
gundians;  6.  The  Franks;  7.  The  Britons;  8.  The  Hunns;  9.  The 
Lombards;  10.  The  kindom  of  Ravenna.  Mr.  Mede  and  other  wri 
ters  differ  a  little  in  the  names  of  thefe  kingdoms,  according  to  the 
date  at  which  they  reckon  them;  but  all,  even  Machiavel,  [See  Bp. 
Chandler's  Vindication,  book  i,  ch.  ii.  §  3.]  who  little  thought  of 
fulfiling  prophecy,  adheres  to  the  fame  number  ;  "  for  though 
they  might  be  afterwards  fometimes  more  and  at  others  fewer,  yet 
(fays  Sir  If.  Newton)  they  are  ft  ill  called  the  fen  kings."  [Obferv. 
on  Dan.  ch.  vi.  p.  47,  73.]  [G.  E."] 

(c)  The  FOUR  Jfirft  TRUMPETS.]  The firji trumpet  produces  a 
ftorm  of  fire,  of  hail  mingled  with  ti re,  and  very  fitly  reprefents  the 
Goths  under  Alaric^  who  are  compared  to  a  ftorm  of  hail  by  C/au- 
dinn.  And  Philoftorgitts  reprcfents  this  period  as  remarkable  for 
lightning  and  hail. — At  theficonJ  trumpet  a  burning  mountain 
is  caft  into  the  fea,  which  was  Attlla  and  his  Hunns,  a  few  years  af 
ter  the  former.  He  called  himfelf  the  *  fcourge  of  God  and  the 
terror  of  men.' — At  the  founding  of  the  third  trumpet  the  ftar 
toormiuood  falls  from  heaven,  fuppofed  to  predict  Genfericy  a  per- 
fecuting  Arian,  king  of  the  Vandals. — ftyt\\e fourth  trumpet,  the 
political  luminaries  of  the  empire  were  terribly  eclipfed,  which, 
was  effected  by  Odoacer  king  of  the  Heruti,  who  put  an  end  to  the 
very  name  of  the  weftern  empire,  and  was  proclaimed  king  of  Ita 
ly  ;  but  was  foon  removed  by  Theodoric  king  of  the  Oftrogoth.^, 
who  refumed  his  place.  The  bloodshed  and  other  calamities, 
which  attended  thefe  revolutions,  are  beyond  conception.  [See  Bp. 
Newton  on  the  Prophecies,  vol.  iii.dif.  24.]  [G.  E.]j 


424          HISTORY    OF    REDEMPTION. 

the  dragon  caft  out  of  his  mouth.  [Rev.  xii.  16,]  Thcfc 
herejics  which  fo  much  prevailed,  yet  after  a  while  dwin 
dle  away  and  truth  was  again  rcfiored.  (D)  As  for  Julianas 
attempt,  it  was  dif.ippointed  hy  his  death. 

[2.]  The 

(D)  'H.f.RUsif-sprevai/eJ.'j  We  cannot  difinifs  the  fubjeft  of  the 
ancient  heretics  without  two  or  three  remarks,  which  naturally 
arife  from  the  perufal  of  their  hiftory. 

1.  We  obferve,  that  every  new  opinion  that  was  itarted,  which 
could   not   be   found  in  the  eftabMied  creeds,  was  deemed  a  he- 
refy,  though  fometimes  perfectly  harmk-is,  and  even  true.     Such 
were  the  opinions  that  unbaptifed  children  might  be  faved — that 
the  Virgin  Mary  had  children  after  our  Lord — and  the  do&rine  of 
the  Millenium.     This  method  foon  increafed  the  number  of  he- 
refies  almoft  beyond  belief. 

2.  That  moll  of  the  herefies  of  thofe  days  which  deferved  that 
opprobrious  name,  arofe  from  mixing  the  principles  of  the  philo- 
fophers  with  the  pure  truths  of  revelation.     This  idea  would  fill 
a  volume ;    we   mail  therefore   only  illuitrate  it  by  two  or  three 
inftances. 

The  Gno/lics,  or  knowing  ones,  as  the  term  implies,  whether 
they  fprang  from  Simon  Magus  or  not,  formed  their  fyftem  of  a 
mixture  of  Chriftianity  and  the  oriental  philofophy,  perfonifying 
I  know  not  what  attributes,  and  forming  a  generation  of  JEons, 

one  of  whom  they  fuppofed  to  be  Jefus  and  another  Chrift. 

Valentinus,  a  great  admirer  of  the  Platonic  philofophy,  is  faid  to 
have  much  refined  this  fyftem,  and  founded  the  Valentinians. 
Origen,  and  many  of  the  orthodox,  in  feveral  particulars  alfo 
Platonized  ;  and  herein  was  laid  the  foundation  of  fcholaftic  theo 
logy,  fo  much  cultivated  in  th.e  fucceeding  ages. — Manes  was  a 
Perfian,  and  upon  the  fame  principle  endeavoured  to  unite  the 
Magian  fyltem  (which  he  had  formerly  profeiTed)  with  that  of 
Chriitianity,  and  in  this  fcheme  allotted  to  Jefus  Chrifl  the  place 
of  Mithras,  the  Perfian  Deity.  Somewhat  like  that  Roman  em 
peror,  v>-ho  propofed  to  place  Jefus  Chrift  among  the  heathen 
idols  i:i  the  pantheon.  Manes  adopted  the  Perfian  notion  of  two 
frrft  principles,  and  founded  the  fe£l  of  Manicheans,  who,  among 
other  impieties,  took  the  God  of  the  Jews  for  the  evil  principle, 
the  devil. — But  the  plan  of  Ammonms  Saccas  is  faid  to  have  been 
more  liberal  and  extenfivc,  he  propofed  to  harmonize  all  the  dif- 
cordant  fyftems  of  religion  and  philofophy  in  the  world,  which 
he  attempted  by  allegorizing  the  Pagan  fyftem,  and  refined  upon 
others,  thus  melting  them  down,  as  it  were,  into  one  mafs  of  he 
terogeneous  abfurdrty. — It  ihould  be  added,  that  others,  who 
had  been  originally  jews,  were  no  lefs  zealous  in  uniting  the  laws 
of  Mofes  \vith  the  doctrines  of  Chrift,  of  which  we  have  inftances 
even  in  the  New  Teftarnent. 

.  We 


TO  THE  FALL  OF  ANTICHRIST.        425 

[2.]  The  gofpel,  duringthis  fpace  of  time,  was  farther 
propagated  amongft  many  barbarous  heathen  nations  in 
(he  confines  ot  the  heathen  Roman  empire.  In  the  time 
of  Conilantine  there  was  a  confiderable  propagation  of 
the  gofpel  in  the  Eaft  Indies,  chiefly  by  the  miniftry 
of  one  Frumentius.  Great  numbers  of  the  Iberians,  an 
heathen  people,  were  converted  to  Chriftianity  by  a  Chnf- 
tian  Woman  of  eminent  piety,  whom  they  had  taken  cap 
tive.  And  among  feveral  other  barbarous  nations  who 
were  not  within  the  Roman  empire,  great  numbers  were 
brought  to  receive  the  gofpel  by  the  teaching  and  example 
of  captives  whom  they  had  taken  in  war.  After  this, 
about  the  year  of  Chvift  372,  the  gofpel  was  propagated 
in  Arabia  ;  as  it  was  alfo  among  ibine  of  the  northern 
nations  ;  particularly  a  prince  of  the  country  of  the  Goths 
about  this  time  became  Chriftian,  and  a  great  number  of 
his  people  with  him.  Towards  the  latter  end  of  this  cen 
tury,  the  gofpel  was  preached  among  the  Perfians;  alfo 
among  the  Scythians,  a  barbarous  people,  whom  the  apof- 
rlc  mentions  [Col.  iii.  n.]  '  Barbarian,  Scythian,  bond 
'  or  free.'  About  the  year  430,  there  was  a  remarkable 
converfion  of  the  Burgundians  to  the  Chriftian  faith.  In 
this  age  Ireland,  which  till  now  had  been  heathen,  re 
ceived  Chriftianity.  'About  the  fame  time  it  was  farther 
propagated  in  Scotland  and  other  places.  In  the  next 
century,  one  Zathus,  king  of  the  Colchians,  renounced 
3  I  heatheniftn, 

3.  We  may  obferve,  that  whatever  party  prevailed  conflantly 
fuppofed  themfelves  to  poflefs  a  right  of  vilifying  and  perfecuting 
all  others.  Calumny,  excommunication,  imprifonment,  and  ba- 
mihment,  were  the  potent  arguments  with  which  they  attacked 
their  adverfaries.  And  when  fome  ecclefiaftical  revolution  turned 
the  fcales  and  raiftd  the  fufferers  to  power,  they  were  fure  to  re 
taliate  upon  their  oppreflors.  It  is  faid  the  great  Conftantir.e  faw 
and  bewailed  this  antichriftian  fpirit,  conjuring  the  oppofite  par 
ties  to  peace  and  unity,  but  all  in  vain.  Thefe  dotneftic  perfe- 
Cutions  very  much  increafed  the  number  of  herefies  and  fchifm  ; 
for  oppofition  is  the  parent  of  divifion,  and  the  more  men  are  fet 
tered  in  matters  of  religious  opinion,  the  more  pcrverfe  and  ob- 
ilinatc  will  they  be.  It  has  been  well  obferved,  that  the  great 
fecret  of  fubduing  fectaries  is  to  tolerate  them  :  a  fecret  which 
unhappily  was  not  difcovered  in  thofe  times.  [I.  N.J 


4z6        HISTORY    OF   REDEMPTION. 

heathenifm,  and  embraced  the  Chriftian  religion,  as  did 
feveral  other  barbarous  nations  which  I  cannot  particu 
larize.  (E) 

Thus  I  have  briefly  confidered  the  principal  events  of 
Providence  which  concerns  the  fuccefs  of  the  c;ofpel  from 
Conftantinc  to  the  rife  of  antichrift. 

1    4*   * 

(E)  The  go/pel  farther  PROPAGATED.]  On  this  narrative  we 
obferve,  that  the  principal  fafts  are  unqueftionable,  being  related 
by  Sozomen,  Socrates,  and  other  hiftorians  of  that  period,  and  in- 
ferted  into  molt  later  eccleHallical  hiftories  ;  it  is  not  neceffary, 
therefore,  to  cite  diftinft  authorities  for  each,  we  (hall  only  remark, 

1.  The  means  by  which  the  gofpel  was  thus  propagated,  whicfi 
were    various;    (l.)    Preaching,      frumentius,  a  native  of  Egypt, 
mentioned  above,  preached  the  gofpel  alfo  in  Abyffinia,  and  hav 
ing  converted  fome  of  the  princes,  and  many  of  the  inhabitants, 
was  made  bifhop  of  Axuma  by  Athanafius. — Origen,  at  the  in 
vitation  of  an  Arabian  prince,  is  faid  to  have  converted  a  numer 
ous  tribe  of  Arabs. — Patrick,  a  Scotfman,  whofe  original  name  is 
thought  to  have  been  Suceoth,  is  faid  to  have  converted  the  Irifli  ; 
and  though  Anatolus  and   Palladius  preached   there  before  him, 
yet  is  he  honoured  as  their  tutelar  faint,  as  having  had  moft  fuc 
cefs.      [Rapin's  Hift.  of  England,  vol.  i.  book  2.]      (2.)   Several 
nations  were  converted  by  means  of  Chriftian  captives.     Thus  many 
of  the  Goths   firft  liftened  to  Chriflianity  in  the  third  century 
by  means  of  Eutyches,  and  were  excited  to  fend  for  Chriftian 
preachers,  though  fome  give  a  later  date  and  the  following  means. 
(3.)   The  prnfperlty  of  the  Chriftian   empire,  and  the   manner  in 
which   Providence  appeared   for  Conftantine,  induced  others  to 
embrace  Chrillianity  ;  this  is  related  particularly  of  the  Burgun- 
dians   and   fome  of  the  Goths,  as  juft    obferved.      And  others 
changed  their  religion  to  flatter  the  Roman  emperor,  as  one  Phri- 
tergenes,  a  king  of  the  Goths,  to  pleafe  Valens.      [Univer.  Hift. 
vol.  xvi.  131.;  xviii.  325.  ;  xix.  279,  434 — 8.  ;  xx.  106,  390,  &c.] 

2.  This  however  does  not   appear  to  be  the  jlrjl  conversion  of 
many  of  them.      Moft  of  the  then  known  world  received  the  gof 
pel  in  the  days  of  the  apoftles.      f_See  above,  Note  Q_,  page  407.] 
And  when  Pantxnas  preached  among  the   Indians,  he  found  a 
copy  of  St.  Matthew's  gofpel,  which,  they   faid,  had  been  left 
among  them  by  one  of  the  aportlcs.      Some  alfo  dcferted  the  truth 
foon   after  they  had  received  it  :  the   Bargundians,  for  inftance, 
who  within  fifty  years  turned  perfecuting  Arians. 

3.  As  to  the  gofpel  thus  preached,  it  is  to  be  feared  it  was 
feldom   very  pur:.     Phritergenes  and   his  people   received  their 
Chriftianity  by  means  of  Anan  preachers.     And  the  orthodox,  as 
they  called  themfelves,  were,  by  the  third  a'.ui  iourth  centurit:. 

con- 


TO  THE  FALL  OF  ANTICHRIST.        427 

4.  I  come  now  to  the  fecond  part  of  the  time  from 
Conftantine  to  the  deftru£tion  of  antiehrift,  viz.  that  which 
reaches  from  the  rife  ot  antichrift  to  the  reformation  by 
Luther  and  others.  And  this  is  the  darkeft  and  moft  dif- 
mal  day  that  ever  the  Chriftian  church  favv,  and  probably 
the  darkeft  that  ever  it  will  fee.  The  time  of  the  church's 
affli&ion,  as  was  obferved  before,  is  from  Chrift's  refur- 
reclion  till  the  deftruclion  of  antichrift,  excepting  what 
the  day  is,  as  it  were,  fhortened  by  fome  intermiflions  and 
times  of  refpite,  which  God  gives  for  the  eledl's  fake.  [See 
Matt.  xxiv.  22.]  But  during  this  time,  from  the  rife  of 
antichrift  till  the  reformation,  was  a  fpace  wherein  the 
Chriftian  church  was  in  its  depreflion,  and  darknefs.  The 
church  in  this  fpace  was  for  many  hundred  years  in  a  (rate 
of  great  obfcurity,  like  the  woman  in  the  wildernefs  ; 
[Rev.  xii.  6.]  indeed  (he  was  almoft  hid  from  fight  and 
obfervation.— In  fpeaking  of  the  events  of  this  fpare  of 
time,  I  would,  (i.)  Take  notice  of  the  machinations  of 
the  devil  againft  the  kingdom  of  Chrift  in  this  time;  (2.) 
How  the  church  of  Chrift  was  upheld  during  it. 

(i.)   1  would  take  notice  of  the  machinations  of  the  devil 
againft   the  kingdom    of  Chrift  during  this  time.     Satan 

had 


confiuerably  corrupted  both  in  do&rine  and  manners.  Many  alfo 
received  the  gofpel  but  in  part,  mixing  fome  particulars  of  it  with 
their  native  fuperftitions,  whence  fprang  thofe  numerous  fefts  of 
Semi-Chriftians,  as  we  may  call  them,  ftill  found  in  many  parts 
of  the  eaft. 

4.  We  may  add,  that  early  in  the  following  century  (the  fifth) 
France  became  nominally  Chriftian,  on  the  following  occafion  : 
Colvis  I.  a  pagan  prince,  fell  in  love  with  Clotilda,  a  Chriftian 
princefs,  and  ia  order  to  obtain  her,  promifed  to  receive  her  reli 
gion  ;  this,  however,  he  had  like  to  have  forgotten,  hail  he  not 
a  few  years  after  been  in  danger  of  lofing  an  important  battle  ; 
then  he  renewed  his  vow  of  turning  Chriftian,  if  he  might  gain 
the  victory,  which  accordingly  happening,  he  was  baptized,  witii 
his  fifter,  and  3000  of  his  fubjeds.  [Roliiifon's  Mem.  of  Reform. 
in  France,  prefixed  to  Saurin's  Sermons,  vol.  i.]  A  few  years 
after  Pope  Gregory,  in  wonderful  charity,  fent  Auftin,  and  a 
tribe  of  other  monks,  to  convert  our  Saxon  anceftors,  (the  na 
tives  having  fled  to  Wales)  and  had  fuch  fuccefs  as  to  found  the 

3X2  fee ' 


428        HISTORY    OF    REDEMPTION. 

had  clone  great  things  againft  the  Chriftian  church  before, 
but  had  been  baffied  again  and  again.  Michael  and  1m 
angels  had  obtained  a  glorious  victory.  How  terrible 
was  his  oppofition  during  the  continuance  of  the  heathen 
empire  ;  and  how  glorious  was  Chrift's  vi&ory  and  tri 
umph  over  him  in  the  time  of  Conftantine  !  It  pleafed 
God  now  to  prepare  the  way  for  a  yet  greater  victory 
ever  him,  to  fuller  him  to  renew  his  ftrength,  and  to  do 
the  ulmoft  that  his  power  and  fubtilty  could  do ;  and 
therefore  he  fuffers  him  to  have  a  long  time  to  form  his 
ichemes,  and  to  cftablifh  his  intcreft  ;  and  permits  him  to 
carry  his  dcligns  a  great  length,  almoft  to  the  fwallowing 
up  of  his  church  ;  and  to  exerciie  a  proud,  and  almoft 
unoontrouled  dominion,  a  long  time  before  Chrift  finally 
conquers,  and  utterly  ruins  his  vifible  kingdom  on  earth, 
as  he  will  do  in  the  time  of  the  deftrudvtion  of  antichrift  ; 
and  fhow  himfelf  fuperior  to  all  his  power  and  fubtilty. 
The  two  grand  works  of  the  devil  which  he  wrought  in 
this  fpace  again!!:  the  kingdom  of  Chrift,  are  his  Anti- 
ohiiftian  and  Mahometan  kingdoms,  which  have  been, 
and  (till  are,  of  great  extent  and  ftrength,  both  together 
fwallowing  up  the  ancient  Roman  empire;  that  of  Ami  - 
chrift  the  Weftcrn,  and  Mahomet's  the  Eaftcrn  empire. 
It  is  in  the  Jeftru&ion  of  thefe  that  the  victory  of  Chrift, 
at  {he  introduction  of  the  glorious  times  of  the  church, 
will  chiefly  confift.  And  here  let  us  briefly  obfcrve  how 
Satan  has  creeled  and  maintains  thefe  two  great  kingdoms 
in  oppofition  to  that  of  Chrift. 

[i.]  With  refpe£t  to  the  kingdom  of  anliclirijl.  This 
fcems  to  be  the  mafter  piece  of  all  the  devil's  contrivances3 
and  therefore  antichrift  is  called  emphatically  the  or  thai 
<  man  of  fin,'  [2  ThefT.  ii.  3.]  as  though  he  were  fo 

eminently. 

fee  of  Canterbury,  of  which  he  \vas  the  firft  archbiihop.  But  it 
is  to  be  feared,  that  the  grand  aim  of  the  Roman  pontiff  was  tu 
enlarge  his  power,  and  the  zeal  of  Auftin  and  his  fellow  labourers 
to  propagate  the  trumpery  of  popery,  rather  than  the  doftrines 
of  the  gofpel.  [Rzfin,  vol.  i.  book  3.]  There  is  no  doubt  but 
Providence  over-ruled  all  thefe  events  for  good,  and  among  the 
fuperflition  of  the  times,  there  were  always  fome  who  would  not 
bow  the  knee  to  Ban!.  [G.  E.} 


TO  THE  FALL  OF  ANTICHRIST.        429 

eminently.  He  is  alfo  called  wttchrift,  which  fignifies  the 
adverfary  of  Chrift.  Not  that  he  is  the  only  opponent  of 
Chrift  ;  for  the  apoftle  John  obferves,  that  in  his  days 
there  were  many  antichrifts.  [i  John  ii.  18,  22.]  But 
yet  this  is  called  the  antichrift,  as  though  there  were  none 
other,  becaufe  he  was  fo  eminently,  and  above  all  others. 
So  this  contrivance  of  the  devil  is  called  the  myflcry  of 
iniquity.  [2  Theff.  ii.  7.]  And  we  find  no  enemy  of  Chrifi: 
half  fo  much  fpoken  of  in  the  prophecies  of  Revelation  as 
this ;  or  his  deftrudtion  fpoken  of  as  fo  happy  for  the 
church.  (F) 

This  is  a  contrivance  of  the  devil  to  turn  the  miniftry 
of  the  Chriftian  church  into  his  fervice,  and  change  thefe 
angels  of  the  churches  into  fallen  angels.  And  in  the 
tyranny,  fuperftition,  idolatry,  and  perfecution,  which  he 
fets  up,  he  contrives  to  make  an  image  of  ancient  pagan- 
ifm,  and  more  than  to  reftore  what  was  loft  Jn  the  em 
pire  by  the  overthrow  of  heathenifm  in  the  time  of  Con- 
ftantine  :  fo  that  by  thcfe  means  the  head  of  the  beaft, 
which  was  wounded  unto  death  in  Conftantine,  has  his 
deadly  wound  healed  in  antichrift  ;  [Rev.  xiii.  3.]  and 
the  dragon,  that  formerly  reigned  in  the  heathen  Roman 
empire,  being  caft  out  thence,  after  the  beaft  with  fevcn 
heads  and  ten  horns  rifes  up  out  of  the  lea,  gives  him  his 
power,  and  feat,  and  great  authority:  and  all  the  world 
wonders  after  the  beaft.  (c) 

1  am 

(F)  ANTICHRIST.]  That  antichrift  intends  the  Pape  or  rather 
the  papal  power,  is  now  generally  agreed  by  proteilant  writers,  and 
is  largely  (hewn  by  Bp.  Newton  from  the  text  above  referred  to 
and  fome others  [as Dan.  vii.  20,  21. — I  Tim.  iv.  i,  &c. — i  John 
iv.  3. — 2  John  vii.  8.]  His  Lovdfhip  has  likewife  effectually 
flemolifhed  every  other  hypothefis  on  this  fubjca.  [On  the  Proph, 
yol.  ii.  Dif.  22.] 

(G)   The  IMAGE  of  the  BEAST.] 

The  PAGAN  DRAGON.  |  His  POPISH  IMAGE. 

Its  HEAD. 


The  Roman  Emperor,  called 
alfo  Pontifex  maxlmus,  (or  high 
piieil)  attended  with  his  princes 


The  Pope,  alfo  Pontifex  max 
imus,  with  his  college  of  cardi 
nals  cloathed  in  purple. 


in  loyal  purple. 

Its, 


430        HISTORY    OF    REDEMPTION. 

1 

I  am  far  from  pretending  to  determine  the  time  when 
the  reign  of  antichrift  began,  which  is  a  point  that  has 
been  fo  much  controverted  among  divines  and  expositors- 
It  is  certain  that  the  1260  days,  or  years,  which  is  fo  of 
ten  in  fcripture  mentioned  as  the  time  of  the  continuance 
of  antichrift's  reign,  did  not  commence  before  the  year  of 
Chrift  47*9  ;  becaufe  if  they  did,  they  would  have  ended, 

and 
Its  MEMBERS. 

The  Roman  provinces.  The  cathoYicJIaies. 


Its  GODS. 


Befides  Jupiter  the  fupreme, 
DivaVefta,  (Juno  or  Luna)  and 
a  multitude  of  deities  of  differ 
ent  ranks,  mediators  and  inter- 
ceffors  ;  prefiding  over  different 
countries,  profeffions,  difeafes, 
days,  &c. 


Befide  the  blefled  Trinity, 
Sanfta  Maria,  (the  Virgin  Ma 
ry)  mother  of  God  and  queen 
of  heaven,  with  innumerable 
faints  worfhipped  as  mediators 
and  interceffors  ;  prefiding  over 
various  countries,  profeffions, 
difeafes,  days,  $cc. 


PLACES  of  Worfhip. 


Temples  built  eafl  and  weft 
dedicated  to  their  feveral  gods  ; 
and  one  in  particular  to  them 
all,  and  therefore  called  the  Pan 
theon. 


The  fame  temples,  confecra- 
ted  anew,  with  others  built  up 
on  the  fame  plan,  and  dedicated 
to  their  different  faints  ;  and  the 
fame  Pantheon  dedicated  to  all 
faints. 


MANNER  of  Worfhip. 


Through  the  medium  of  rich 
images,  with  great  fplendour  and 
innumerable  ceremonies,  mag 
nificent  garments,  many  mufical 
Jnitruments,  torches  at  noon 
day,  &.c. 


By  the  fame,  or  fimilar  ima 
ges  with  equal  fplendour,  many 
of  the  fame  ceremonies,  the  like 
garments,  many  mufical  inftru- 
ments,  torches  at  noon  day,  &c. 


See  De  Laune's  plea  [book  3.]  where  the  parallel  is  purfued 
through  feveral  other  heads  and  properly  illuftrated  with  particu 
lar  inftances :  alfo  the  late  Dr.  Mitldleton's  Letter  from  Rome, 
who  has  carried  the  fubjeft  flill  farther,  and  obferves,  when  we 
fee  "  the  prefent  people  of  Rome  worfhipping  at  this  day  in  the 
fame  temples — at  fbefame  altars — fometimes  the  fame  images — and 
always  with  the  fame  ceremonies,  as  the  old  Romans  ;  they  muft 
have  more  chanty  as  well  as  fkill  in  diftinguifhing,  than  I  pretend 
to,  who  can  abfclve  them  from  the  fame  crime  of  fuperflition  and 
idolatry  with  their  pagan  anceftors."  [U.  S.] 


TO  THE  FALL  OF  ANTICHRIST.        431 

and  antichrift  would  have  fallen  before  now.  (H)  But  the 
rife  of  antichrift  was  gradual.  The  Chriftian  church 
corrupted  itfelf  in  many  things  prefently  after  Conftan- 
tine's  time,  growing  more  and  more  fupcrflitious  in  its 
worfhip,  by  degrees  bringing  in  many  ceremonies  into 
the  worfhip  of  God,  till  at  length  they  brought  in  the 
worfhip  of  faints,  and  fet  up  images  in  their  churches, 
and  the  clergy  in  general,  and  efpecially  the  bifhop  of 
Rome,  afTumed  more  and  more  authority  to  himfelf.  (i) 
In  the  primitive  times  he  was  only  a  minifter  of  a  congre 
gation  ;  then  a  ftanding  moderator  of  a  prclbytery a 

diocefan 

(H)  The  BEGINNING  oftbzreignofslntichrift.~]  The  bePc  inter 
preters  (as  Mr.  Fleming,  Sir  I.  Newton,  Mr.  Lowman,  Dr.  Dod- 
dridge,  Bp.  Newton,  and  Mr.  Reader)  are  pretty  well  agreed  that 
this  reign  is  to  be  dated  from  about  A.  D.  756,  when  the  Pope 
began  to  be  a  temporal  power,  (that  is,  in  prophetic  language,  a 
beaft}  by  afluming  temporal  dominion  ;  1260  years  from  this  pe 
riod  will  bring  us  to  about  A.  D.  2000,  and  about  the  6oooth 
year  of  the  world,  which  agrees  with  a  tradition  at  leaft  as  ancient 
as  the  epiflle  afcribedto  the  apoftle  Barnabas  [$  15.]  which  fays, 
that  "  in  fix  thoufand  years  fhall  all  things  be  accomplifhed." 
£  See  Dodclr.  in  loc.  and  Bp.  Newton  on  the  Prop.  vol.  i.  DifT.  14.] 

(i)  Popi/h fitperflition  GRADUALLY  Introduced.']  The  following 
chronological  lift  of  Popifh  peculiarities  is  taken  from  the  late  Mr. 
Toplady. 

CENTURY. 

II.  Marriage  and  eating  flefh  forbid  ;  Lent  enjoined  ;  the  keep 
ing  of  Eafter,  and  excommunication  began  to  be  abufed. 

III.  Keeping  of  Chriflmas  and  Whitfunday  enjoined  ;  comme 
moration  of  martyrs  ;  facred  veftments  ;  oblations  for  the  dead  ; 
facraments  corrupted  ;  new  orders  of  clergymen  inflituted  ;  and  a 
monaftic  life  applauded. 

IV.  Relics  venerated  ;  pilgrimages  recommended  ;  Friday  made 
a  faft  day  ;  and  the  clergy  forbad  to  marry. 

V.  Pictures,   images,  and  altars  erected   in   churches  ;  tapers 
burnt  at  noon  day  ;  penances  and  prayers  for  the  dead  praclifed  ; 
monafteiies  creeled  for  nuns. 

VI.  Sacrifice  of  the  mafs ;  the  clergy  exempted  from  the  civil 
jurifdi&ion  ;  indulgencies  eftablifhed  ;  herefy  made  death. 

VII.  Pope  made  univerfal  bifhop  ;  pantheon  dedicated  to  all 
the  faints ;  prayers  to  faints,  and  the  Latin  language  enjoined. 

VIII.  Pope  made  a  temporal  prince,  and  began  to  depofe  kings; 
image  woiihip  enjoined. 

IX.   Saints 


432        HISTORY   OF    REDEMPTION. 

diocefan  biihop— a  metropolitan,  which  is  equivalent  tq.nrf 
archbiHiop-— a  patriarch  ;  then  he  claimed  the  power,  of 
univerfal  bifhop  over  the  whole  Chriftian  church,  where 
in  he  was  oppofed  for  a  while,  but  confirmed  in  it  hy  the 
civil  power  of  the  emperor  in  the  year  606.  After  that 
he  claimed  the  power  of  a  temporal  prince  ;  and  fo  was 
wont  to  carry  two  fwords,  to  figniiy  both  his  temporal 
and  fpiritual  power,  and  affumed  more  and  more  authority, 
till  at  length  he,  as  Chrift's  vicegerant  on  earth,  claimed 
the  very  fame  power  that  Chriil  would  have,  if  he  was 
prefent  on  earth,  and  reigned  on  his  throne,  or  the  fame 
power  that  belongs  to  God  ;  he  even  ufed  to  be  called  God 
on  earth,  and  fubmitted  to  by  all  the  princes  of  Chriflen- 
dom.  (K)  He  claimed  power  to  crown  princes,  and  to  de 
grade  them  at  his  pleafure  ;  and  brought  kings  and  empe 
rors  to  kifs  his  feet.  Emperors  were  wont  to  receive  their 
crowns  at  his  hands,  and  princes  dreaded  the  difpleafurc 
of  the  Pope,  as  they  would  have  done  a  thunderbolt  from 
heaven  ;  for  if  the  Pope  was  pleafed  to  excommunicate  a 
prince,  all  his  fubjecls  were  at  once  treed  from  their  alle 
giance,  yea,  and  obliged  to  renounce  it  on  pain  of  excom 
munication  ;  and  not  only  fo,  but  any  man  might  kill 
him  wherever  he  found  him.  Further,  the  Pope  was  be 
lieved  to  have  power  to  damn  men  at  pleafure  ;  for  who- 
foever  died  under  his  excommunication,  was  looked  upon 
as  certainly  loft.  Several  emperors  were  actually  depofed, 
and  died  miferably  by  his  means  ;  and  if  the  people  of  any 

flate 

IX.  Saints  canonized  ;  and  tranfubftantiation  maintained  ;  col 
lege  of  cardinals  inftituted. 

X.  Agnus  Dei's  invented  and  bells  baptized. 

XI.  Purgatory  and  beads  invented. 

XII.  The  fcholaiHc  writers  arofe. 

XIII.  Cup  refufed  to  the  laity  ;  auricular  confelfion  enjoined: 
jubilee  appointed  ;  friars  inftituted. 

XIV.  Indulgences  fold. 

XV.  Seven  facraments  eftablifhed. 

[Gof.  Mag.  Dec.  T~7_",  and  Sup.] 

(K)  The  Pops  a  GOD.]  So  he  was  (tiled,  "  Our  Lord  God  the 
Pope — a  God  on  earth — the  power  of  the  Pope  (fay  they)  exceed^ 
all  created  power,  and  extends  to  things  ccrlellial,  terreffcial  and  in 
ternal."  [Newton  on  the  Proph.  vol.  ii.  p.  ^66. ] 


TO   THE   FALL    OF  ANTICHRIST.      433 

Rate  or  kingdom  did  not  pleafe  him,  he  could  lay  that 
ftate  or  kingdom  under  an  interdict,  whereby  all  facred 
adminiftrations  among  them  could  have  no  validity. 
There  could  be  no  valid  facraments,  prayers,  preaching, 
or  pardons,  till  that  interdict  was  taken  off;  fo  that 
people  remained,  in  their  apprehenflon,  in  a  damnable 
ftate,  and  therefore  dreaded  it  as  they  would  a  florm  of 
rire  and  brimftone  from  heaven.  And  in  order  to  execute 
his  wrath  on  a  prince  or  people  with  whom  the  Pope  was 
difpleafed,  other  princes  muft  alfo  be  put  to  a  great  deal  of 
trouble  and  expence.  (L) 

As  the  Pope  with  his  clergy  robbed  the  people  of  their 
ecclefiaftical  and  civil  liberties  and  privileges,  fo  he  alfo 
robbed  them  of  their  eftates,  and  drained  all  Chriftendom 
of  their  money,  ingrofling  their  riches  into  his  own  cof 
fers,  by  revenues  of  the  clergy,  pardons,  indulgencies,  bap- 
tifms  and  extreme  unitions,  deliverance  out  of  purgatory, 
and  an  hundred  other  things.  (M) — See  how  well  this 

agrees 

(L)   Princes  DEPOSED  or  deprived  by  POPES.] 

1.  Pope  Zachary  I.  depofed  Childerick,  King  of  France. 

2.  Gregory  VII.  Henry  IV.  Emperor. 

3.  Urban  II.          Philip,  King  of  France. 

4.  Adrian  IV.       William,   King  of  Sicily. 

5.  Innocent  III.  Philip,  Emperor. 

6.  Gregory,  —  Frederick  II. 

7.  Innocent  IV.    John,  King  of  England. 

8.  Urban  IV.         Mamphred,  King  of  Sicily. 

9.  Nicholas  III.    Charles,  King  of  Sicily. 

10.  — Martin  IV.       Peter,  King  of  Arragon. 

11.  Boniface VIII.  deprived  Philip  the  Fair. 

12.  Clement  V.       depofed  Henry  V.  Emperor. 

13.  John  XXII.     deprived  Lodovick,  Emperor. 

14. Gregory  IX.    depofed  Wenceflaus,  Emperor. 

15. Paul  III.  deprived  Henry  VIII.  King  of  England. 

[JBerwet's  Memorial,  p.  30.] 

For  the  fentiments  of  the  popifli  decrees  and  doctors  on  this  iub- 
ject,  fee  *  Spirit  of  Popery,'  cli.  viii.  and  Sir  R.  Steele,  Rom.  Ecclef. 
Hift.  No.  III.  and  IV.  where  may  be  feen  a  famous  oration  of  Pope 
Sixtus  V.  1589,  applauding  the  murder  of  Henry  III.  of  France, 
by  a  Jacobine  friar,  as  both  admirable  and  meritorious. 

( M )  The  POPE  DRAINED  C&riftendom.]  This  he  did  by  the  fol- 
lowing  ingenious  methods : 

3  K  Some 


434        HISTORY   OF   REDEMPTION. 

ngrees  with  the  prophecies  above  referred  to,  viz.  [Thef.  ii. 
3,  4.   Dan.  vii.  20,   21.    Rev.  xiii.  6,  y.  and  xvii.  3,  4.] 

During 

Some  Account  of  the  Fees  of  th?  Pope's  Chancery  for  Alfoluiiom,  Li 
cences^  Indulgences,  &c. 

ABSOLUTIONS.  Groflbs.f 

For  lying  with  a  woman  in  the  church  -     6 

For  wilful  perjury  -  _-,,».-     6 

A  pried  for  fimony          -          -  7 

.V  layman  for  murdering  a  layman  '  '•••  -     5 

For  killing  father,  mother,  wife,  filler,  or  other  relative        -     7 
For  a  prieft  that  keeps  a  concubine          -  7 

For  defiling  a  virgin          -  ...     6 

For  lying  with  mother,  or  fifter,  Sec.  -         -     5 

For  robbery,  or  burning  a  neighbour's  houfe          -          -     -     8 
For  forging  letters  apoltolical       -       -        -  17  or  1 8 

For  a  king  going  to  the  holy  fepulchre  without  licence  IOO 

LICENCES. 

To  change  a  vow  of  going  to  Rome          -  -12 

That  a  king,  on  Chriflmas-day  morning,  may  have  a  naked 

fword  borne  before  him,  as  the  Pope  has  rf«tlvi_jo 

To  have  a  portable  altar          ...  •.«••,.         10 

To  eat  flefh  in  Lent,  &c.  12  or  16 

That  one  who  preaches  before  a  king,  may  give  indulgence 

to  all  his  hearers  ...  -12 

For  a  town  that  hath  ufcd  green  wax  in  its  feal,  to  ufe  red     50 
Fora  layman  to  chufe  his  confcfibr  .     -  JO 

INDULGE  NCIES. 

For  an  hofpital  or  chapel  for  fcven  years          -  -  50 

That  a  layman  may  remove  the  relics  of  faints  to  his  own 

chapel       ...  .  -          16 

For  a  remifllon  of  the  third  part  of  one's  fins          -          -      100 

f  A  Groffo  is  fomewhat  more  than  our  gvoat. 

The  above  account  is  correctly  taken  from  Taxa  <$".  Cancelling 
dpaftolica  eclul.  L.  Blanch.  Fran.  1651.  where  p.  79,  (fpeaking 
of  matrimonial  difpenfations)  are  thefe  remarkable  words — 

"  N.  B.  Thefe  benefits  cannot  be  given  to  the  poor;  becaufe 
they  have  not,  therefore  they  cannot  be  comforted. 

Of  this  famous  book  there  were  no  lefs  than  fifteen  editions  at 
different  places  abroad  between  A.  D.  1514  and  1700. 

*V*  indulgsncies  were  often  granted  to  whole  fraternities,  and 
fometimes  for  a  icoo  years  or  more. 

"  'Tis  almoit  incredible  whnt  fums  of  money  are  drawn  into  the 
Pope's  coffer,  by  thcie  and  other  little  devices  that  depend  upon 
them;  as  mafias,  requiems,  tivntals,  obits;  as  alfo  by  Peter-pence, 

tenths, 


TO  THE  FALL  OF  ANTICHRIST.        435 

During  this  time  alio  fuperftitioii  and  ignorance  more 
and  more  prevailed.  The  holy  fcriptures  by  degrees  \vere 
taken  out  of  the  hands  of  the  laity,  the  better  to  promote 
the  unfcriptui  ai  and  \vicke  d  defigns  of  the  Pope  and  his 

3  K  2  clergy  ; 

tenths,  firil  fruits,  appeals,  inveftitures;  by  the  fale  of  Agnus 
Dei's,  confecrated  beads,  and  fuch  like  ware  fent  from  Rome  every 
year;  by  difpenfations,  mortuaries,  pilgrimages  to  the  npoftolic 
fee,  efpecially  at  the  jubilee.  Seme  have  computed  that  the 
tenths  and  firft  fruits  in  this  ration  amounted  to  above  £.  20,000 
per  annum,  which  was  no  finall  fum  in  thofe  times,  nay,  one 
archbiihop's  pall  (Walter  Grey's  of  York)  coft  £.  10,000  ilerling, 
fays  Matthew  Paris.  In  our  Henry  the  Third's  time  it  was  rec 
koned  that  the  Pope's  revenue  out  of  this  nation  exceeded  the 
king's;  and  fome  that  have  endeavoured  to  make  the  eftimate 
tell  us,  that  there  went  60,000  marks  yearly  out  of  this  land  to 
Rome;  in  collecting  which  fums,  the  frauds  and  cruelties  of  then- 
agents  were  fuch,  that  a  great  bigot  of  the  Pope's,  and  a  hot 
ftickler  in  Beckct's  caufc,  Johan*  Sort/fa,  affures  us,  "  That  tho 
legates  of  the  apoftolical  feat  did  tyrannize  over  the  provinces,  as 
if  the  devil  was  gone  out  from  the  prefence  of  the  Lord  to  fcourge 
the  church." 

"  Nor  had  our  neighbours  much  better  treatment ;  the  fame 
trade  was  carried  on  in  other  countries,  witnefs  the  complr.int  of 
the  Germans  in  their  hundred  grievances ;  and  that  of  the  coun 
cil  of  Spain,  mentioned  by  Sandys  in  his  Europre  Speculum,  vi/. 
that  Pope  Pius  V.  had  got  14  millions  out  of  that  kingdom  in  a 
fhort  fpace.  And  CiraceUa  affirms,  that  Pope  Sixtus  V.  in  five 
years  time  collected  five  millions  of  crowns  ;  four  millions  of  which 
Gregory  XIV.  his  fucceffor,  wafted  in  pomp  and  riot  in  lefs  than 
ten  months. 

"  Nov.'  need  we  wonder  at  this,  confidering  how  many  hands 
were  employed  ?  The  grand  fifherman  at  Rome  had  a  multitude 
.in  every  country  to  angle  partly  for  him,  and  partly  for  them- 
felves.  Alftead  reckons  above  a  hundred  years  ago,  that  there 
were  then  at  leaft  225,044  monafteries  in  Christendom;  and  if  you 
allow  forty  perfons  to  a  hcufe,  the  number  will  be  more  than  nine 
million.  Now  all  thefe,  and  the  reft  of  the  ecclefiaftics,  which, 
like  locufts  had  ovei -fprcad  the  face  of  the  earth,  lived  upon  tin- 
plunder  of  the  people  ;  and  befides,  they  had  a  thoufand  little 
tricks  and  devifes  in  getting  money  ;  they  could  fell  a  dead  man's 
bones  at  a  vaft  fum  ;  Auftin's  particularly  (that  were  translated 
from  Hippo  to  Sardina)  were  purchafed  at  an  hundred  talents  of 
filver,  and  a  talent  of  gold  :  and  having  almoft  an  infinite  variety 
of  ware,  which  they  put  off  at  no  fmall  rate,  taking  advantage  of 
the  fuperftition  and  credulity  of  their  filly  chapmen."  [BENNET'S 
Mem.  of  the  Reform,  p.  27 — 29.  See  alfo  Fuller's  Church  Hift. 
book  v.J 


436         HISTORY    OF    REDEMPTION. 

clergy ;  and  inftead  of  promoting  knowledge  among  the  peo 
ple,  they  induftrioufly  promoted  ignorance.  (N)  It  was  a 
received  maxim  among  them,  that  ignorance  is  the  mother 
of  devotion  :  and  fo  great  was  the  darknefs  of  thofe  times, 
that  learning  was  almoft  extin6l  in  the  world.  Mod  ot 
the  priefts  themfelves  were  barbaroufly  ignorant  as  to  any 
other  knowledge  than  their  infernal  craft  in  opprefling 
and  tyrannizing  over  the  fouls  of  the  people.  The  fuper- 
ftition  and  wickednefs  of  the  church  of  Rome  kept  grow 
ing  worfe  and  worfe  till  the  very  time  of  the  Reforma 
tion  ;  and  the  whole  Chriftian  world  were  led  away  into 
this  grand  defection ;  except  the  Greek  church  and  fome 
others  which  were  funk  into  equal  darknefs  and  fuper- 
ilition ;  with  a  few  that  were  the  people  of  God,  who 
are  reprefented  by  the  woman  in  the  wildernefs,  and  God's 
two  witnefies,  of  which  more  hereafter. 

This  is  the  chief  of  thofe  two  great  kingdoms  which  the 
devil  in  this  period  creeled  in  oppofition  to  the  kingdom 
of  Chrilt.  I  come  now, 

[2.]  To  fpeak  of  the  other,  which  is  in  many  refpefts 
like  unto  it,  viz.  his  Mahometan  kingdom,  which  is  alfo 
of  mighty  power  and  vail  extant,  fet  up  by  Satan  againft 
the  kingdom  of  Chrifl:  this  was  fet  up  in  the  eaftern  em 
pire,  as  that  of  antichrist  in  the  weftern. 

Mahomet  was  born  in  the  year  of  Chrift  571,  in  Arabia. 
When  he  was  about  forty  years  of  age,  he  began  to  give 
out  that  he  was  the  great  prophet  of  God,  and  to  teach 

his 

(x)  PAPISTS  inimical  to  SCRIPTURE.!  The  proofs  of  this  arc 
endlefs  ;  we  can  only  refer  to  a  tra6l  called  "  Popery  an  Enemy  to 
fcnpture,"  by  theRev.  J.  Serces,  ( 1736)  who  has  Ihewn  that  papiits 
prohibit  the  laity  to  read  the  fcriptures — that  the  principles  of  po 
pery  annul  its  authority — that  their  divines  fpeak  of  them  with 
great  contempt — that  theymadedecrees  inoppofition  tothem — that 
they  falfify  them  in  their  tranilations. — Memorable  is  the  ftory  of 
FuJgenhus,  the  friend  of  Father  Paul,  who  preaching  on  Pilate's 
quelh'on,  '  What  is  truth  ?'  told  the  audience,  that  after  many  re- 
fearches  he  had  found  it  out,  and  holding  out  a  New  Teftament 
faid,  it  was  there  in  his  hand,  but  added,  putting  it  again  into  his 
pocket — "  The  book  is  prohibited."  [Letter  to  Bp.  of  Carlifle— 
Quoted  Mon.  Rev.  Jan.  1778.] 


THE    FALL    OF   ANTICHRIST.       437 

his  new  religion,  of  which  he  was  to  be  confidered  as  the 
head  next  under  God.  He  publifhed  his  Koran,  which  he 
pretended  to  have  received  from  the  angel  Gabriel  -t  (o) 
and  being  a  crafty  man,  poflefled  of  confiderable  wealth, 
and  living  among  a  people  who  were  very  ignorant,  and 
greatly  divided  in  their  opinions  of  religious  matters, 

by 

(o)  The  KORAN.]  This  celebrated  book  (called  in  Arabic,  AI- 
koran)  is  the  bible  of  the  Turks,  and  very  different  characters  arc 
given  of  it  by  Mahometans  and  Chrillians  :  the  following  hints  are 
defigned  to  give  an  impartial,  though  concife,  view  of  it,  and  ba 
lance  the  oppofite  accounts. 

r.  It  muft  be  confefled  to  contain  many  fublime  ideas  ;  and  for 
the  elegance  and  correftnefs  of  its  ftyle,  is  confidered  as  the  flandard 
of  the  Arabian  language.  It  alfo  contains  a  number  of  fine  moral 
obfervations  and  excellent  precepts,  particularly  on  the  articles  of 
juilice  and  alms-deeds. 

2.  On  the  other  hand  it  is  equally  true,  the  Koran  contains  a 
great  number  of  abfurdities  and  falfehoods  ;  tales  too  abfurd  for 
Superannuation  to  relate,  or  infancy  to  believe  :   nay,  a  variety  of 
injunctions  the  moft  tyrannical  and  fanguinary  that  ever  were  deli 
vered;  witnefs  his  laws  concerning  women,  infidels,  revenge,  &c. 

3.  In  reply  to  our  firtl  remark,  Chriftian  writers  have  obferved 
that  the  fublimeft  of  his  ideas  and  the  beft  of  his  precepts  were  pro 
bably  borrowed  from  his  converfation  with  Jews  and  Chriftians  ; 
not  to  mention  the  current  ftory  of  his  being  afiiiled  by  a  Jew  and 
a  Monk,  which  Mr.  Gibbon  will  not  admit. 

4.  In  anfwer  to  our  fecond  observation,  many  of  the  Mahometan 
doctors  pretend  that  the  reveries  we  defpife  are  mere  allegories,  and 
capable  of  a  myftical  explication,  neither  carnal  nor  ridiculous. 
The  precepts  which  we   condemn,  they   alfo  juitify  as  perfectly 
confident  with  the  ideas  of  eaftern  nations,  though  they  appear 
ftrange  and  arbitrary  to  the  weftern  world. 

5.  Praftifmg  the  grand  Chriftian  precept  of  doing  as  we  would 
be  done  by,  and  making  all  reafonable  allowances ;  ftill  nothing 
can  reafon  away  the  impoftureof  feigned  revelations  ;  nothing  juf- 
tifies  the  tyranny  of  many  of  his  laws ;  nothing  palliate  the  cru 
elty  and  bloodmed  that  frequently  marked  his  conquefts. 

6.  Lailly,  in  one  view,  however,  we  may  contemplate  Mahomc- 
tanifm  with  pleafure  and  inftruction,  as  it  affords  a  powerful  argu 
ment  in  defence  of  Chriftianity,  and  contains,  even  in  the  Koran, 
its  own  refutation,  Mahomet  allows  the  mifiion  both  of  Mofes  and 
of  Chrift,  and  thus  confirms  both  the  Old  Tellansent  and  the  New  : 
and  yet  (wonderful  inconnftency!)   with  neither  of  thefe  can  hi.s 
doctrines  in  any  manner  be  reconciled.     He  admits  that  both  th<t 
Jewifh  legiflator  and  the  Mefiiah  of  the  gofpels  were  commiflioned 
from  above,  and  yet  if  either  be  admitted,  Mahomet  mufl  certainly 
be  rejected  as  an  enthufiaft  or  an  impoftor.  [G.  E.j 


438        HISTORY   OF   REDEMPTION. 

by  fubtilty,  and  fair  promifes  of  a  fenfual  paradife,  he 
gained  a  number  to  be  his  followers,  fet  up  for  their 
prince,  propagated  his  religion  by  the  fword,  and  made 
it  meritorious  of  paradife  to  right  for  him.  By  which 
means  his  party  grew,  and  went  on  fighting  till  they  con 
quered  and  brought  over  the  neighbouring  countries:  and 
fo  his  party  gradually  increafed  till  they  over-ran  a  great 
part  of  the  world,  (p)  Firft,  the  Saracens,  who  were 

foine 

(p)  The  Character  of  MAHOMET.]  Many  will,  we  hope,  be 
gratified  by  the  following  extract  from  Mahomet's  character,  drawn 
by  the  malcerly  hand  of  Mr.  GIBBON  ;  in  which,  however,  it  is 
but  jtiftice  to  hint  to  the  juvenile  part  of  our  readers,  that  this 
elegant  hiftorian  appears  too  much  inclined  to  admire  any  fyilem 
inimical  to  ChriiHanity. 

"  According  to  the  tradition  of  his  companions,  Mahomet  was 

diftinguifhed  by  the  beauty  of  his  perfon They  applauded 

his  commanding  prefence,  his  majcfb'c  afpeft,  his  piercing  eye, 
his  gracious  fmile,  his  flowing  beard,  his  countenance  that  paint 
ed  every  fenfation  of  the  foul,  and  his  geftures  that  enforced  each 
exprefiion  of  the  tongue.  In  the  familiar  offices  of  life  he  fcru- 
puloufly  adhered  to  the  grave  and  ceremonious  politenefs  of  his 
country  ;  his  refpectful  attention  to  the  rich  and  powerful  was 
dignified  by  his  condefcenfion  and  affability  to  the  pooreft  citizens 
of  Mecca  ;  the  franknefs  of  his  manner  concealed  the  artifice  of 
his  views  ;  and  the  habits  of  courtefy  were  imputed  to  perfonal 
triendfliip  or  univerfal  benevolence.  His  memory  was  capacious 
and  retentive,  his  wit  eafy  and  focial,  his  imagination  fublime,  his 
judgment  clear,  rapid,  and  dccifivc.  He  pofleffcd  the  courage 
both  of  thought  andaftion  ;  and,  although  his  defigns  might  gra 
dually  expand  with  his  luccefs,  the  firft  idea  which  he  entertained 
of  his  divine  miifion  bears  the  ftamp  of  an  original  and  fuperior 
genius.  The  fon  of  Abdallah  was  educated  in  the  bofom  of  the 
nobleft  race,  in  the  ufe  of  the  pureil  dialect  of  Arabia;  and  the  flu 
ency  of  his  fpeech  was  corrected  and  enhanced  by  the  practice  of 
difcreet  and  feafonable  filence.  Wituthefe  powers  of  eloquence,Ma- 
hcmet  was  an  iiiiteiate  barbarian  :  his  youth  had  never  been  in- 
ftru&ed  in  the  arts  of  reading  and  writing  ;  the  common  igno 
rance  exempted  him  from  fhamc  and  reproach;  but  he  was  re 
duced  to  a  narrow  circle  of  exiltence,  and  deprived  of  thofe  faith 
ful  mirrors,  which  reflect  to  our  mind,  the  minds  of  fages  and 
heroes.  Yet  the  book  of  nature  and  of  man  was  open  to  his  view. 
....  From  his  earlieit  youth,  Mahomet  was  addifted  to  religious 
contemplation  :  each  year,  during  the  month  of  Ramadan,  he 
withdrew  from  the  world,  and  from  the  arms  of  Cadijah  ;  in  the 
cave  of  Hera,  three  miles  from  Mecca,  he  confulted  the  fpirit  of 

fraud 


TO   THE   FALL    OF   ANTICHRIST.       439 

fome  of  his  followers,  and  were  a  people  of  the  country 
of  Arabia,  where  Mahomet  lived,  about  the  year  700, 
began  dreadfully  to  wafle  the  Roman  empire.  They  con 
quered  a  great  many  countries  belonging  to  the  empire, 
and  continued  their  vi6tories  for  a  long  time.  Thefc  are 
fuppofed  to  be  meant  by  the  locufts  that  we  read  of  in  the 
ixthchap.  of  Revelation.  (  oj  After 

fraud  or  enthufiafm,  whofe  abode  is  not  in  the  heavens,  but  in  the 
mind  of  the  prophet.  The  faith  which,  under  the  name  of  JJlam, 
he  preached  to  his  family  and  nation,  is  compounded  of  an  eter 
nal  truth  and  a  neceflary  fiction,  That  there  is  only  one  God,  and  thai 
Mahomet  is  the  apojlle  of  God. 

Charity  may  believe  that  the  original  motives  of  Mahomet  were 
thofe  of  pure  and  genuine  benevolence;  but  a  human  miffionary 
is  incapable  of  cherifhing  the  obftinate  unbelievers  who  reject  his 
claims,  defpife  his  arguments,  and  perfecute  his  life  ;  he  might 
forgive  his  perfonal  adverfaries,  he  may  lawfully  hate  the  enemies 
of  God ;  the  ftern  paffions  of  pride  and  revenge  were  kindled  in 
the  bofom  of  Mahomet,  and  he  fighed,  like  the  prophet  of  Ni 
neveh,  for  the  deftruction  of  the  rebels  whom  he  had  condem 
ned.  The  injuftice  of  Mecca  and  the  choice  of  Medina  tranf- 
formed  the  citizen  into  a  prince ;  the  humble  preacher  into  the 
leader  of  armies  ;  but  his  fword  was  confecrated  by  the  example 
of  the  faints ;  and  the  fame  God  who  afflicts  a  finful  world  with 
peftilence  and  earthquakes,  might  infpire,  for  their  converfion  or 
chaftifement,  the  valour  of  his  fervants.  In  the  exercife  of  poli 
tical  government,  he  was  compelled  to  abate  the  ftern  rigour  of 
fanaticifm,  to  comply  in  fome  meafure  with  the  prejudices  and 
paffions  of  his  followers,  and  to  c'mploy  even  the  vices  of  man 
kind  as  the  inftruments  of  their  falvation.  The  ufe  of  fraud  and 
perfidy,  of  cruelty  and  injuiHce,  were  often  fubfervient  to  the 
propagation  of  the  faith  ;  and  Mahomet  commanded  or  appro 
ved  the  affafilnation  of  the  Jews  and  idolaters  who  had  efcaped 
from  the  field  of  battle.  By  the  repetition  of  fuch  afts,  the  cha 
racter  of  Mahomet  muft  have  been  gradually  ftained ;  and  the 
influence  of  filch  pernicious  habits  would  be  poorly  compenfated 
by  the  practice  of  the  perfonal  and  focial  virtues  which  are  necef- 
fary  to  maintain  the  reputation  of  a  prophet  among  his  fectaries 
and  friends.  Of  his  laft  years,  ambition  was  the  ruling  pafiion  ;  and 
a  politician  will  fufpect,  that  he  fecretly  fmiled  (the  victorious 
impoftor!)  at  the  enthufiafm  of  his  youth  and  the  credulity  of 
his  profelytes."  [GIBBON'S  Decline  of  the  Roman  Emp.  vol.  v. 
ch.  50.  N.  B.  Compare  Prideaux's  Life  of  Mahomet,  ch.  i.  with 
Sale's  preliminary  Difcourfe,  or  Mrfleim's  Eccl.  Hill.  vol.  i.  p. 

3 '3- 

(  <xj  SARACENS  compared  to  LOCUSTS.]  This  they  may  be, 
I.  From  their  f warms,  as  the  Saracens  were  almcit  innumerable  ; 

2.  Arabia, 


440        HISTORY    OF   REDEMPTION. 

After  tliis  the  Turks,  who  were  originally  another 
people,  different  from  the  Saracens,  but  were  followers 
of  Mahomet,  conquered  all  the  eaftern  empire.  Their 
empire  commenced  ahout  the  year  of  Chrift:  1296,  and 
about  1300  they  began  to  invade  Europe,  took  Conftan- 
tinople,  and  fo  became  mafter  of  all  the  eaftcrn  empire  in 
the  year  1453,  which  is  near  three  hundred  years  ago.  And 
thus  all  thofe  cities,  where  the  famous  churches  of  Jerufa- 
lem,  Antioch,  Ephefus,  Corinth,  &c.  were,  now  became 
fubjecl:  to  the  Turks.  And  they  took  poffemon  of  Con- 
Ilantinople,  which  was  named  after  Conftantine  the  Great, 
and  made  by  him  the  city  of  the  Roman  empire.  Thefe 
Turks  are  fuppofed  to  be  prophelied  of  by  the  horfemen  in 
the  ixth  chap,  of  Revelation,  [ver.  15,  &c.]  (R)  And  the 
remains  of  the  Chriftians  in  thofe  parts  of  the  world,  who 
are  moftly  of  the  Greek  church,  are  in  miferable  flavery 
under  thefe  Turks,  and  treated  with  a  great  deal  of  barba 
rity  and  cruelty,  and  are  become  generally  very  ignorant 
and  funerftitious. 

Thus  I  have  fliown  what  great  works  of  Satan  were 
wrought  during  this  fpace  of  time  in  oppofition  to  the 
kingdom  of  Chrift. 

(2.)  I  come  now  to  fliow  how  the  church  of  Chrift  was 
upheld  through  this  dark  time.-— And  here, 

[i.]  It  is  to  be  obferved,  that  towards  the  former  part 
of  this  fpace,  fome  of  the  nations  of  Chriftendom  held 
out  a  long  time  before  they  complied  with  the  corrup 
tions  and  ufurpations  of  the  church  of  Rome.  Though 

ail 

2.  Arabia,  their  country,  frequently  abounds  with  locufts ;  3. 
Locufts  are  bred  in  pits,  they  in  the  infernal  one  ;  4.  In  the  year 
A.  D.  620,  when  Mahomet  was  training  his  diiciples,  an  Arabian 
hiftorian  mentions  half  the  fun  being  eclipfed  from  October  to 
June  ;  5.  They  fpared  the  trees,  corn  fields,  and  cattle  ;  6.  They 
hurt  only  thofe  Chriftians  which  were  corrupted  by  idolatry  and 
fupcrltition.  [See  Bp.  Newton  on  the  Prophecies,  who  has  ad 
duced  fcveral  other  ftriking  particulars,  and  fhown  Mahomet  to  be 
the  {tar,  ver.  I. — vol.  iii.  DifT.  24  ] 

(R)  TURKS  defcriled  as  horfemen.]  For  this  they  were  rc- 
markable — confided  of  four  fultanics  or  kingdoms — their  ftan- 
;l:.rdj  red,  yellow,  and  blue,  and  about  this  time  invented  great 
guns  ;rn(l  gunpowder,  [Newton  on  the  Proph.  vol.  iii.  DifT.  24.  J 


TO    THE    FALL  OF   ANTICHRIST.       441 

all  the  world  wondered  after  the  beaft,  yet  all  nations  did 
not  fall  in  at  once.  Many  of  the  principal  corruptions  of 
the  church  of  Rome  were  brought  in  with  a  great  deal  of 
ftruggle  and  oppofition  ;  and  particularly,  when  the  Pope 
;;ave  out,  that  he  was  univerfal  bifliop,  many  churches 
greatly  oppofed  him  in  it;  and  it  was  a  long  time  before 
they  would  yield  to  his  exorbitant  claims.*  And  fo,  when 
the  worihip  of  images  was  firft  brought  into  the  churches, 
there  were  many  who  greatly  oppofed  it.f  And  the  fame 
with,  refpecl  to  other  corruptions  of  the  church  of  Ronie. 
Thofe  people  that  dwelt  near  to  the  city  of  Rome  complied 
fooner,  but  fome  that  were  more  remote,  were  a  long  time 
before  they  could  be  induced  to  put  their  necks  under  the 
yoke  :  and  particularly  ecclefiaftical  hiftory  gives  an  L:C- 
count,  that  it  was  fo  with  great  part  of  the  churches  in 
England,  and  Scotland,  and  France,  who  retained  the 
ancient  purity  of  doctrine  and  worlhip  much  longer  than 
many  others,  who  were  nearer  the  chief  feat  of  anti- 
chrift.t 

fa..-]  In  every  age  of  this  dark  time,  there  appeared 
particular  perfons  in  all  parts  of  Chriftendom,  who  bore 
a  teftimony  againil  the  corruptions  and  tyranny  of  the 
church  of  Rome.  There  is  no  one  age  of  antichrift,  . 
in  the  darkeft  times,  but  ecclefiaftical  historians  mention 
many  who  man ife fled  an  abhorrence  of  the  Pope,  and  his 
idolatrous  worfnip,  and  pleaded  for  the  ancient  purity  ox 
doflrine  and  worfhip.  God  was  pleafed  to  maintain  an 
uninterrupted  fucceffion  of  witnefTes,  through  the  whole 
time,  in  Germany,  France,  Britain,  and  other  countries. 
Many  of  them  were  private  perfons,  many  minifters,  and 
fome  magiftrates,  and  perfons  of  diftintSrion.  (&)  And 

there 
:  asjiisjf\jfi<*'  ,=-- 

*  Binghamys  Antiq.  book  ix.  chap.  I.  §  IT.  and  Bdrroiv  on  the ' 
Supremacy. 

f  Dupin's  Eccl.  Hift.  Cent.  viii.  chap.  i. 

J    See  the  following  Note. 

(s)  God  had  WITNESSES  in  every  age."]  This  is  largely  proved 
by  a  learned  prelate,  to  whom  thefe  notes  have  often  been-ir.debtcd, 
the  late  Bp.  of  Bri/lol  [on  the  Prophecies,  Dif.  xxiv.  Part  i.]  and 
the  late  ingenious  Mr.  Toplady,  [Hiftoric  Proof  bf  'the  Caiv.  of 

^  L  the 


442          HISTORY    OF    REDEMPTION. 

there  were  numbers  in  every  age  who  were  perfecuted  and 
put  to  death  for  this  teftimony. 

[3.]  Befules  particular  perfons  difperfed  here  and  there, 
there  was  a  certain  people,  called  the  Waldenfes,  who 

lived 

the  Ch.  of  Eng.  vol.  i.  p.  149 — 212.]  from  whom  the  following 
names  are  feleftcd  under  the  different  centuries  : 

Cent.  VII.  In  this  age  the  doftrine  of  the  Roman  church  began 
to  be  efientially  and  generally  corrupt ;  yet,  however,  the  Pope 
had  not  commenced  a  temporal  prince,  and  the  illuftrious  names 
that  hiflory  preferves,  are  too  many  to  be  particularized. 

Cent.  VIII.  Several  councils  in  this  century  were  held  in  op- 
pofuion  to  the  growing  errors  of  popery,  particularly  tranfubftan- 
tiation,  and  the  worfhip  of  faints  and  images.  The  beginning  of 
this  century  the  famous  Alcuin,  an  Englifhman,  wrote  in  the  name 
of  the  Britifh  bifhops,  and  others,  to  Charles  the  Great,  protefting 
againft  thefe  errors.  At  this  time  alfo  flouriihed  the  venerable 
Bede,  who  with  his  dying  breath  finimed  his  Tranflation  of  St. 
John's  Gofpel. 

Cent.  IX.  Not  to  mention  the  exertions  of  feveral  princes,  both 
in  the  eaft  and  wed,  againft  the  increafing  tyranny  of  the  Popes, 
and  the  vices  and  here  lies  of  his  clergy  :  among  the  ditines  who 
boldly  oppofcd  popery,  were  Agolard,  Abp.  of  Lyons,  who  wrote 
againft  pictures  and  images,  and  maintained  the  doclrine  of  one 
mediator.  Maurus,  Abp.  of  Mentz,  and  the  celebrated  Bertram, 
(or  Ratramnus,  as  fome  call  him)  and  even  Scutus,  wrote  againft 
tranfubitantiation.  Angilbertus,  Abp.  of  Milan,  refilled  the  Pope's 
fupremacy  ;  Claude,  bifhop  of  Turin,  afferted  the  principal  articles 
of  the  protsftant  faith  ;  and  Gottefchafas,  a  pious  monk,  not  only 
preached,  but  fuffered  in  their  defence. 

Cent.  X.  Which  even  Baronivs  calls  an  iron  and  even  a  leaden 
age,  produced  fome  councils  and  writers  in  oppolition  to  various 
branches  of  popery  ;  among  the  latter,  Alfric,  Abp.  of  Canter 
bury,  was  one  of  the  moft  eminent ;  and  Gerbert,  Abp.  of  Rheim% 
went  fo  far  as  to  call  the  Pope  antichri/l,  although  afterwards  (fo 
frail  is  human  nature  !)  himfelf  afcendcd  the  papal  chair. 

Cent.  XL  Some  pretended  heretics  at  Orleans  in  France  de 
nied  many  of  the  popifh  errors;  and,  asDupin  fays,  found  fault 
with  moft  of  the  ceremonies  of  the  church.  Berengarius  wrote 
profefiedly  againft  tranfubftantiation  and  the  church  of  Rome. 

Cent.  XII.  Many  now  began  to  efteem  the  Pope,  antichrift. 
Peter  and  Henry  de  Bruis,  and  Arnold,  of  Brefcia,  fuIFered  mar 
tyrdom  for  the  like  opinions.  The  Waldenfes  now  arofe  to  gene 
ral  notice,  and  from  thence  may  be  dated  the  dawn  of  the  refor 
mation. 

Cent.  XIII.  To  leave  the  Waldenfes  for  a  following  note,  and 
thofs  lefier  liars  which  now  began  to  be  pretty  numerous  in  moft 

parts 


TO   THE    FALL   OF  ANTICHRIST.       443 

lived  feparate  from  all  the  reft  of  the  world,  who  kept 
themfelves  pure,  and  conftantly  bore  a  teftimony  againft 
the  church  of  Rome  through  all  this  dark  time.  The 
place  where  they  dwelt  was  the  Vaudois,  or  the  five  val 
leys  of  Piedmont,  a  very  mountainous  country,  between 
Italy  and  France.  The  place  where  they  lived  was  com- 
pafled  about  with  thofe  exceeding  high  mountains  called 
the  Alps,  which  were  almoft  impaffable.  The  paflage 
over  theie  mountainous  defert  countries  was  fo  difficult, 
that  the  valleys  where  this  people  dwelt  were  almoft  inac- 
ceflible.  There  this  people  lived  for  many  ages,  as  it  were, 
alone,  in  a  ftate  of  feparation  from  all  the  world,  having 
very  little  to  do  with  any  other  people  ;  and  there  they 
ferved  God  in  the  ancient  purity  of  his  worfhip,  and  never 
fubmitted  to  the  church  of  Rome.  This  place,  in  this 
defert  mountainous  country,  probably  was  the  place  efpe- 
cially  alluded  to  in  the  xiith  chapter  of  Revelation,  [verfe 
6.]  as  the  place  prepared  of  God  for  the  woman,  that  they 
fhould  feed  her  there  during  the  reign  of  antichrift. 

Some  of  the  popifli  writers  themfelves  own,  that  this 
people  never  fubmitted  to  the  church  of  Rome.  One  of 
the  popifh  writers,  fpeaking  of  the  Waldenfes,  fays,  The 
herefy  of  the  Waldenfes  is  the  oldeft  hcrefy  in  the  world.* 
It  is  fuppofed  that  this  people  nrft  betook  themfelves  to 
this  clelertfccret  place  among  the  mountains,  to  hide  them 
felves  from  the  feverity  of  the  heathen  perfecutions  which 
were  before  Conftantine  the  Great:  and  thus  the  woman 
fled  into  the  wildernefs  from  the  face  of  the  ferpcnt.  [Rev. 
|xii.  6.]  And  fo,  [verfe  14.]  '  And  to  the  woman  were 
given  two  wings  of  a  great  eagle,  that  ihe  might  fly  into 
the  wildernefs,  into  her  place  ;  where  (he  is  nuuriihed 
3  L  2  '  for 

rts  of  Europe,  our  own  country  in  this  age  produced  two  very 

illrious  characters,  Grofthead,  bifhop  of  Lincoln,  and  Bradwar- 

iet  Abp.  of  Canterbury. 

Cent.  XIV.  Produced  /F/V/7/^"andthe  Lollards  ;  and  from  that 
me  God  has  raifed  up  a  numerous  and  illuftrious  company  of 

itneffes  in  every  fucceeding  age,  which,  though  they  have  been 
trfecuted  and  opprefled  in  every  poflible  fhape,  have  never  been 
kneed  or  fubdued.  [I.  N.] 

*^Reiti£rius  cont.  Hasret.  cap.  4. 


444        HISTORY    OF    REDEMPTION. 

'  for  a  time,  and  times,  and  halt  a  time,  from  the  face  of 
'  the  ferpent.'  And  the  people  being  there  fettled,  their 
porter ity  continued  there  from  age  to  age  afterwards :  and 
being,  as  it  were,  by  natural  walls,  as  well  as  by  God's 
grace,  feparated  from  the  reft  of  the  world,  never  partook 
of  the  overflowing  corruption. 

Thefe,  cfpecially,  were  thofe  virgins  who  were  not 
defiled  with  women  ;  nor  when  other  women  proftituted 
themfelvcs  and  were  defiled  ;  but  they  kept  thcmfelves  pure 
for  Chrift  alone  ;  they  followed  the  Lamb,  their  fpiritual 
hufband,  whetherfoever  lie  went  ;  they  follower]  him  into 
this  hideous  wildernefs.  [Rev.  xiv.  4,  5.]  Their  doctrine 
and  their  worihip,  by  the  accounts  which  remain  of  them, 
appear  to  be  the  fame  with  the  proteftant  dodtrine  and 
worihip  ;  and  by  the  confefllon  of  popifli  writers,  they 
vvcrc  a  people  remarkable  for  the  ftrictnefs  of  their  lives, 
for  charity,  and  other  chriftian  virtues.  (T)  They  lived 
in  external  poverty  in  this  hideous  country  ;  but  they  chofe 
this  rather  than  to  comply  with  the  great  corruptions  of  the 
reft  of  the  world. 

They  living  in  fo  fecret  a  place,  it  \vas  a  long  time  be 
fore  they  feem  to  have  been  much  taken  notice  of  by  the 
Romanifts  ;  but  at  laft  falling  under  obfervation,  they  went 

out 

(T)  The  DOCTRINE  of  ike  ANCIENT  WALDENSF.S.}  "Accord 
ing  to  Pilicbdorjjius  the  Waldcnfes  themfelves  carried  up  the  date  of 
iheir  commencement,  as  a  body,  to  about  the  year  637.  For  my 
own  part,  (fays  Mr.  TOPLADY)  I  agree  with  fome  of  our  oldeft 
and  beft  protcitant  divines  ....  that  the  uninterrupted  fucceflion 
of  the  apoftolic  do&rine  continued  with  them  from  the  primitive 
times,  quite  down  to  the  reformation  ;  foon  after  which  period, 
they  feem  to  have  been  melted  down  in  the  common  mafs  of  pro- 
tdrants."  [Hiftoric  Proof,  vol.  i.  p.  149,  £c.J 

From  an  ancient  confefiion  of  their  faith,  and  other  authentic 
r.eRJmonies,  it  appears  that  they  acknowledged  the  apoflles  creed, 
believed  the  docViner,  of  the  trinity,  original  fin,  falvation  by 
Chrift  alone,  the  fufficiency  of  the  fcriptures,  of  which  they  re 
ceived  the  fame  books  that  \ve  do  ;  and  that  they  rejected  the 
Pope's  fuprcmacy,  purgatory,  five  facraments,  prayers  for  the 
dead,  rr.afiVs,  vows  of  celibacy,  monkery,  pilgrimages,  the  \vor- ^ 
{hipping  of  faints,  and  other  popifli  tenets. 

[Sec  Hift.  Ecclef.  Magdeburg,  vol.  iii.  Cent.  XII.  cap.  8.  and 
Pcrrin's  Hiftory,  vol.  i.  cap.  8.J 


TO  THE  FALL  OF  ANTICHRIST.        445 

out  in  mighty  armies  againft  them,  and  fell  upon  them  with 
infatiable  cruelty,  barbaroufly  maffacring  and  putting  to 
death,  men,  women,  and  children,  with  all  imaginable 
tortures  ;  and  fo  continued  perfecuting  them  with  but  little 
interniiffipn  for  feveral  hundred  years ;  by  which  means 
many  of  them  were  driven  out  of  their  old  habitations  in 
the  vallies  of  Piedmont,  and  fled  into  all  parts  of  Europe, 
carrying  with  them  their  dodlrine,  to  which  many  were 
converted,  (u)  But  their  perfecutors  could  not  by  all 
their  cruelties  extirpate  the  church  of  God  ;  fo  fulfilling  his 
word,  '  that  the  gates  of  hell  fhould  not  prevail  againft  it.' 

[4.]  Towards  the  latter  part  of  this  dark  time,  feve 
ral  eminent  divines  openly  appeared  to  defend  the  truth, 
and  bear  teftimony  againft  the  corruptions  of  the  church 
of  Rome,  and  had  many  followers.  The  rirft  and  prin 
cipal  of  thefe  was  a  certain  Englidi  divine,  whofe  name 
was  "John  JVickliff\  who  appeared  about  140  years  before 
the  Reformation,  and  ftrenuoufly  oppofmg  the  popiih  re 
ligion,  taught  the  fame  doctrine  that  the  Reformers  af 
terwards  did,  and  had  many  followers  in  England.  He 
was  hotly  perfecuted  in  his  lifetime,  yet  died  in  peace ; 

and 

(u)  Waldmfes  greatly  PERSECUTED.]  "  Againft  the  Waldenfes^ 
(faith  a  candid  popifii  hiftorian)  when  exquifite  punifliments  availed 
little,  and  the  evil  was  exafperated  by  the  remedy  which  had  been 
unfeafonably  applied,  and  their  number  increafed  daily,  at  length 
complete  armies  were  raifed,  and  a  war  of  no  Icfs  weight  than  what 
our  people  had  before  waged  againft  the  Saracens,  was  decreed 
againft  them  :  the  event  of  which  was,  that  they  were  rather  flain, 
put  to  flight,  fpoiled  every  where  of  their  goods  and  dignities, 
than  that  convinced  of  their  error  they  repented.  So  that  .... 
they  fled  into  Provence  and  the  neighbouring  Alps  of  the  French 
territory  .....  Part  withdrew  into  Calabria,  and  continued  there 
a  long  while  ....  part  paffed  into  Germany,  and  fixed  their  abode 
among  the  Bohemians,  and  in  Poland  and  Livonia  ;  others  turn 
ing  to  the  weft,  obtained  refuge  in  Britain." 

[THUANUS  in  Prsf.  ad  Hen.  IV.  j 

It  is  related,  that  in  thefe  wars  when  the  papifts  took  the  city 
of  Beziers,  they  put  to  the  fvvord  above  60,000  perfons,  among 
whom  were  many  of  their  own  profeffion  ;  the  Pope's  legate  cry 
ing,  "  Kill  them  all,  for  the  Lord  knoweth  them  that  arc  his." 

[Pel.  KW.  Alb.  c.  17,  1 8,  &  feq.] 


446        HISTORY   OF    REDEMPTION. 

and  after  he  was  buried,  his  bones  were  dug  up  by  his  per- 
fecutors  and  burnt.  His  followers  remained  in  confider- 
able  numbers  in  England  till  the  Reformation,  and  were 
cruelly  pcrfecuted,  and  multitudes  put  to  death  for  their 
religion. 

Wickl'iff  had  many  difciples  and  followers,  not  only  in 
England,  but  in  other  parts  of  Europe,  whither  his  books 
were  carried  ;  and  particularly  in  Bohemia,  among  whom 
were  two  eminent  divines,  "John  Hi/fs,  and  Jcrom  a  divine 
of  Prague,  the  chief  city  of  Bohemia.  Thefe  fbrenuoufiy 
oppofed  the  church  of  Rome,  and  had  many  who  adhered 
to  them.  They  were  both  burnt  by  the  papifts,  for  their 
doctrine  ;  (w)  and  their  followers  in  Bohemia  were  cru 
elly  perfecutcd,  but  never  extirpated  till  the  Reformation. 
—Thus  having  gone  through  this  dark  time  of  the  church, 
which  is  the  fecond  part  of  the  fpace  from  Conitantine  the 
Great  to  the  dcftru&ion  of  antichrift,  I  come  now, 

5.  To  the  third  part,  viz.  that  which  begins  with  the 
Reformation,  and  reaches  to  the  prefent  time.  And  here 
I  would,  (i.)  Speak  of  the  Reformation  itfelf ;  (2.)  The 
oppofition  that  the  devil  has  made  to  the  Reformed  church  ; 
(3-)  What  fuccefs  the  gofpel  has  lately  had  in  one  place 
and  another;  (4)  The  prefent  flate  of  things  in  the  church 
of  Chrift. 

(i.)  Here  the  firft  thing  lobe  taken  notice  of  is  the 
Reformation.  This  was  begun  about  220  years  ago  :  tirit 
in  Saxony  in  Germany,  by  the  preaching  of  Martin  Luther, 
who,  being  ftirred  in  his  fpirit  to  fee  the  horrid  practices 

of 

(w)  Huss  burned.'}  A  very  remarkable  expreflion  is  attributed 
to  this  martyr  in  the  article  of  death.  Addreffing  himfclf  to  the 
popim  clergy  then  prefent,  he  faid,  Ye  (hall  anfwer  for  this  an 
hundred  years  hence  both  to  God  and  me.  And  fome  tell  us  that 
he  added,  "  You  roatt  the  Goofe  now,  but  a  S-wan  mall  arife  whom 
you  fhall  not  be  able  to  burn  as  you  do  the  poor  weak  Goofe." 
Now  Hitfs  in  the  Bohemia  language  fignifies  a  Goofe,  as  Luther 
does  a  Sit-an  ;  and  j uft  an  hundred  years  after  Luther  rifes  up,  and 
gives  them  a  deeper  wound  than  ever  they  had  yet  received,  as  it 
were,  requiring  the  blood  of  Hufs  and  Jerom  of  them  ;  and  we 
know  that  the  Swan  could  never  be  taken,  but  dies  in  her  neft." 

[BENNET'S  Mem.  p.  38.] 


TO  THE  FALL  OF  ANTICHRIST.        447 

of  the  popifh  clergy,  and  having  fct  himfelf  diligently  to 
inquire  after  truth,  by  the  ftudy  of  the  holy  fcriptures,  and 
the  writings  of  the  ancient  fathers  of  the  church,  openly 
and  boldly  decried  the  corruptions  and  ufurpations  of  the 
Romifh  church  in  his  preaching  and  writings,  and  had 
foon  a  grea';  number  that  fell  in  with  his  doctrines  ;  among 
whom  was  the  Elector  of  Saxony,  his  fovereign  prince. 
This  greatly  alarmed  the  church  of  Rome  ;  which  did  as 
it  were  rally  all  its  forces  to  oppofe  him  and  his  do6\rine, 
and  fierce  wars  and  perfecutions  were  raifed  againfl  it :  but 
yet  it  went  on  by  the  labours  of  Luther,  and  Melandthon 
in  Germany,  Zuinglius  in  Switzerland,  and  other  eminent 
divines,  who  were  contemporary  with  Luther,  and  fell  in 
with  him ;  and  particularly  Calvin,  who  appeared  fome- 
what  after  the  beginning  of  the  Reformation,  but  was  one 
of  the  moft  eminent  Reformers. 

Many  of  the  princes  of  Germany  foon  fell  in  with  the 
reformed  religion,  as  did  feveral  other  ftates  and  kingdoms 
in  Europe,  as  England,  Scotland,  Sweden,  Denmark,  Nor 
way,  great  part  of  France,  Poland,  Lithuania,  Switzer 
land,  and  the  Low  Countries.  So  that  it  is  thought,  that 
heretofore  about  half  Chriftendom  were  of  the  Proteftant 
religion  ;  though,  fince  that  time  the  Papifts  perhaps  have 
gained  ground  ;  fo  that  the  Proteftants  now  have  not  fo 
great  a  proportion. 

Thus  God  began  glorioufly  to  revive  his  church  and 
advance  the  kingdom  of  his  Son,  after  fuch  a  difmal  night 
as  had  been  from  the  rife  of  antichrift  to  that  time.  There 
had  been  many  endeavours  ufed  before  by  the  witnefles 
of  the  truth  for  a  reformation  before.  But  now,  when 
God's  appointed  time  was  come,  his  work  was  begun, 
and  went  on  with  a  fwift  and  wonderful  progrefs ;  and 
antichrift,  who  had  been  rifing  higher  and  higher  from 
his  very  firft  beginning  till  that  time,  was  fwiftly  and 
fuddenly  brought  down,  and  fell  half  way  towards  utter 
ruin,  and  never  has  been  able  to  rife  again  to  his  former 
height.  A  late  expofitor,  Mr.  Lowman  (who  explains  the 
five  firft  vials  in  the  xvith  chapter  of  the  Revelation,  with 
greater  probability  perhaps  than  any  who  went  before 

him,) 


448        HISTORY   OF   REDEMPTION. 

him,)  underftands  the  fifth  vial,  which  was  poured  out  oil 
the  feat  of  the  beaft,  of  what  came  to  pafs  in  the  refor 
mation  ;  as  he  had  done  the  four  preceding  vials  of  certain 
great  judgments  God  brought  on  the  popiih.  dominions 
before  the  reformation.  It  is  faid,  [ver.  10.]  that  '  the 

*  fifth  angel  poured  out  his   vial  on  the  feat  of  the  beaft  ;' 
in  the  original,  it  is   the  throne  of  the  beaft  ;*  '  and  his 

*  kingdom  was  full  of  darknefs,  and  they  gnawed  their 
'  tongues  for  pain,  and  blafphemed  the    God  of  heaven 

*  becaufe  of  their  pains  and  their  fores,  and  repented   not 
4  of  their  deeds.'     He  poured  out  his  vial  upon  the  throne 
of  the  beaft,  /.  e.   en  the   authority   and  dominion  of  the 
Pope  :  thus  the  word  throne  is  often  ufed  in  fcripture  ;  fo 
(i  Kings,  5.  37.)   '  As  the  Lord  hath  been   with  my  lord 
'  the  king,  even  fo  be  he  with  Solomon,  and  make  his 
'  throne  greater  than  the  throne  of  my  Lord  King  David  :' 
i.  e.  make   his  dominion   and   authority    greater,    and   his 
kingdom  more  glorious. 

But  now,  in  the  reformation,  the  vials  of  God's  wrath 
were  poured  out  on  the  throne  of  the  beaft.  His  throne 
was  terribly  fhaken  and  diminifhed.  The  Pope's  autho 
rity  and  dominion  were  greatly  diminifhed,  both  as  to  the 
extent  and  degree.  He  loft,  as  was  faid  before,  about 
hnlf  his  dominions.  And  fince  the  Reformation,  the 
Pope  has  loft  great  part  of  that  authority,  even  in  the 
popiih  dominions,  which  he  had  before.  He  is  not  re 
garded,  and  his  power  is  dreaded  in  no  meafure  as  it  was 
wont  to  be.  The  powers  of  Europe  have  learned  not  to 
put  their  necks  under  the  Pope's  feet,  as  formerly  they 
were  wont  to  do.  So  that  he  is  as  a  lion  that  has  loft 
his  teeth,  in  companion  of  what  he  was  once.  And 
when  the  Pope  and  his  clergy,  enraged  to  fee  their  autho 
rity  fo  diminifhed  at  the  Reformation,  laid  their  heads 
together,  and  joined  their  forces  to  deftroy  the  Reforma 
tion  ;  their  policy,  which  was  wont  to  ferve  them  fo  well, 
failed,  and  they  found  their  kingdom  full  of  darknefs,  io 
that  they  could  do  nothing,  any  more  than  the  Egyptians, 

who 


* 


TO   THE    FALL   OF   ANTICHRIST.       449 

who  rofe  not  from  their  feats  for  three  days.  The  Re 
formed  church  was  defended  as  Lot  and  the  angels  \\erc 
in  Sodom,  by  fruiting  their  enemies  with  blindnefs,  that 
they  could  not  find  the  door.  God  then  fulfilled  that  word 
[Job.  v.  n,  &c.]  '  To  fet  up  on  high  thofe  that  be  low  ; 
'  that  thofe  which  mourn  may  be  exalted  to  fafety.  He 

*  difappointeth    the  devices  of   the  crafty,    fo   that   their 

*  hands  cannot  perform   their  enierprife.     He  taketh  the 
'  wife  in  their  own  crafuaefs  :  and  the  council  of  the  fro- 

*  ward  is  carried  headlong.     They  meet  with  darkncfs  in 

*  the  day  time,  and  grope  in  the  noon  day  as  in  the  ni'at. 

*  But  he  faveth  the  poor  from  the  fvvord,  from  their  mouth, 
'  and    from    the    hand   of    the    mighty.'— Thefe     proud 
enemies  of  God's  people  being  fo  difappoimed,  and  rinding 
themfelves  fo  unable  to  uphold   their  own  dominion  and 
authority,  this  made  them  as  it  were  to  gnaw  their  tongues 
ior  pain  and  rage. 

(2.)  I  proceed,  therefore,  to  {how  what  cppofition  has 
been  made  to  the  fuccefs  of  Chrift's  purchafe  in  the  Re 
formation  by  Satan  and  his  adherents  ;  obferving,  as  we 
go  along,  how  far  they  have  been  bafiied,  and  how  far  they 
have  been  fuccefsful. 

[i.]  The  firft  oppofition  that  I  H-all  take  notice  of,  is 
that  which  was  made  by  the  clergy  of  ihe  church  of  Rome 
uniting  together  in  a  general  council.  This  was  the  fa 
mous  council  of  Trent,  which  the  Pope  called  alittle  while 
after  the  Reformation.  In  that  council,  there  met  together 
fix  cardinals,  thirty-two  archbiihops,  two  hundred  and 
twenty-eight  bifhops,  befides  innumerable  others  of  the 
Romifh  clergy.  This  council,  in  all  their  fittings,  in 
cluding  the  times  of  intcrmiilion  between,  was  held  for 
eighteen  years  together.  Their  main  buimefs  all  this 
while  was  to  concert  meafures  for  eflabliming  the  church 
of  Rome  againft  the  Reformers,  and  for  deftroying  the 
Reformation.*  But  i:  proved  that  they  were  not  able  to 
perform  their  enterprife.  The  Reformed  church,  notwith- 
flanding  that  council,  ftill  remains.  So  that  the  council 

3  M  of 

*  See  Father  Paul's  Hift.  of  this  Council. 


45o        HISTORY    OF    REDEMPTION. 

of  the  froward   is  carried   headlong,  their  kingdom  is  full 

O  O 

of  dnrknefs,  and  they  weary  themfelves  in  vain. 

Thus  the  church  of  Rome,  inftead  of  repenting  of 
their  deeds  when  fuch  clear  light  was  held  forth  to  them 
hy  Luther  and  other  Reformers,  does,  by  general  agree 
ment  in  council,  perlift  in  their  vile  corruptions  and 
wickeclnefs,  and  obltinate  oppolition  to  the  kingdom  cf 
Chrift.  The  doctrines  and  practices  of  the  church  of 
Rome,  which  were  chiefly  condemned  by  the  Reformed, 
were  confirmed  by  the  decrees  of  this  council :  and  the 
corruptions,  in  many  refpecls,  were  carried  higher  than 
ever  before;  and  they  uttered  blafphernous  reproaches  and 
curies  againft  the  reformed  religion,  and  all  the  Re 
formed  church  was  excommunicated  and  anathematized 
by  them  ;  and  fo  according  to  the  prophecy,  '  they  blaf- 
'  phemed  God.'  Thus  God  heardened  their  hearts,  intend 
ing  to  deftroy  them. 

[2.]  The  Papifts  have  often  endeavoured  to  over 
throw  the  Reformation  by  fecret  plots  and  conf piracies.  So 
there  were  many  plots  againft  the  life  of  Luther.  The 
Papitls  were  engaged  in  contriving  to  difpatch  him,  and 
to  put  him  out  of  the  way;  and  he,  as  he  was  a  verv 
bold  man,  often  very  much  exprfcd  himfelf  in  the  caufc 
of  Chrift  ;  but  yet  they  were  wonderfully  prevented  from 
hurting  him,  and  he  at  laft  dLd  in  his  bed  in  peace. 
And  fo  there  have  been  from  time  to  time  innumerable 
.fchemes  iecrecly  laid  for  the  overthrow  of  the  Proteftant 
religk  n  ;  among  which,  that  which  feems  to  be  moft  con- 
ilderable,  and  which  fecmed  to  be  the  moft  likely  to 
have  taken  cifect,  was  that  in  the  time  of  King  James  II. 
of  England,  which  is  within  the  me.nory  of  many  of  us. 
There  was  at  that  time  a  ftrong  conspiracy  between  the 
King  of  England  and  Louis  XIV.  of  France,  who  were 
both  Papifts,  to  extirpate  the  Northern  herefy,  as  they 
called  the  Protefbr.t  religion,  not  only  out  of  England, 
but  out  of  all  Europe  ;  and  had  laid  their  fchemes  fo,  that 
they  feemed  to  be  aimoft  fure  of  tiieir  purpole-.*  They 

looked 

*   See  Raping  Hift.  of  Eng.  v.  xv,  p.  162,  £c. 


TO  THE  FALL  OF  ANTICHRIST.        451 

looked  upon  it,  that  if  the  Reformed  religion  were  fup- 
prefled  in  the  Britifh  realms,  and  in  the  Netherlands, 
which  were  the  ftrongeft  part,  and  the  chief  defence  of  the 
Proteftant  intereft,  they  ihould  have  eafy  work  with  the 
reft.  And  juft  as  their  matters  feemed  to  he  come  to  a 
head,  and  their  enterprife  ripe  for  execution,  God,  in  his 
providence,  fuddenly  dallied  all  thefe  fchemes  in  pieces 
by  the  Revolution,  at  the  coming  in  of  King  William  and 
Queen  Mary  :  by  which  all  thefe  defigns  were  at  an  end  ; 
and  the  Proteftant  intereft  was  more  ftrongly  eftabliihed, 
bv  the  crown  of  England's  bein^  eftablilhed  in  the  Protef- 

j  O  O 

tant  Houfe  of  Hanover,  and  a  Papift,  by  the  conftitution 
of  the  nation,  for  ever  rendered  incapable  of  wearing  the 
crown  of  England.  Thus  they  groped  in  darknefs  at  noon 
day  as  in  the  night,  and  their  hands  could  not  perform  their 
enterprife;  their  kingdom  was  full  of  darknets,  and  they 
gnawed  their  tongues  for  pain. 

After  this,  there  was  a  deep  defign  laid  to  bring  the  fame 
thing  to  pafs  in  the  latter  end  of  Qneen  Anne's  reign,  by 
the  bringing  in  of  the  Popifh  pretender  ;  which  was  no 
lefs  fuddenly  and  totally  baffled  by  divine  Providence  ;  as 
the  plots  againft  the  Reformation,  by  bringing  in  the  pre 
tender,  have  been  from  time  to  time.* 

[3.]  The  Reformation  has  often  been  oppcfed  by  open 
wars  and  invafions.  So  in  the  beginning  of  the  Refor 
mation,  the  emperor  of  Germany,  to  fupprefs  the  Re 
formation  declared  war  with  the  duke  of  Saxony,  and 
the  principal  men  who  favoured  and  received  Luther's 
dodtrine.  But  they  could  not  obtain  their  end ;  they 
could  not  fupprefs  the  Reformation.  For  the  fame  end, 
the  King  of  Spain  maintained  a  long  war  with  Hoi- 
land  and  the  Low  Countries  in  the  century  before  laft. 
But  thofe  cruel  wars  iflued  greatly  to  the  difodvantage  of 
the  Romiih  church,  as  they  occafioned  the  fetting  up  of 
one  cf  the  mo  ft  powerful  Proteftant  ftates  in  Europe, 
which,  next  to  Great  Britain,  are  the  chief  barrier  of  the 
Proteftant  religion. f  And  the  dclign  of  the  Spanith  in- 

3  M  2  vafion 

*  BENNET'S  Memorial  370,  &c.         f  Viz.  Holland. 


452         HISTORY    OF    REDEMPTION. 

va"cn  of  England  in  Queen  Elizabeth's  time,  was  to  fup- 
preis  and  root  out  the  Reformed  religion ;  and  therefore 
thev  biv.ught  in  their  fleet  a'l  manner  of  in  liniments  of 
cruelty  wherewith  to  torture  the  Proteflants  who  would 
not  renounce  their  religion.  JBut  their  deiign  was  to- 
tu'ly  baScd,  aad  their  mighty  fleet  in  a  great  meafure 
mined,  (x) 

[4.]  Satan  hns  opp^fc-1  the  Reformation  with  cruel 
ptrjfcutiwt.  The  perfections  wkh  which  the  Proteftants 
iii  one  kingdom  and  another  have  been  tormented  by  the 
church  of  Rome,  have  been  in  mnny  refpecls  beyond  any 
that  were  before.  So  that  antichrift  has  proved  the  greateft 
and  ir.oft  cruel  enemy  the  church  of  Chrift  ever  had, 
r.creeablc  to  the  description  given  of  the  church  of  Rome, 
[Rev.  xvii.  6.]  '  And  I  faw  the  woman  drunken  with  the 

*  blood   of  the  faints,  and  with    the  blood  of  the  martyrs 

*  of  Tefas.'       And  [chap,   xviii.   24.]     '  And  in  her  was 

*  found  the  blood  of  prophets,  and  of  faints,  and  of  all  them 
'  that  were  fiuin  upon  the  earth.' 

The 

(x)  77*'  Spanijb  ARMADA.]  "  There  was  fo  much  of  Provi 
dence  four  en<  mics  themfelves  being  judges)  in  it  [the  defeat  of 
tV's  *cet  J  that  the  Spanilh  admiral,  the  Duke  of  Medina  Sidonia, 
htafphemoufly  fwore  that  he  feared  Jefus  Chrift  was  turned  Lu- 
li'sr-iri  ;  nay,  the  k'ng  of  'Spain  hirr.felf  hearing  of  this  ilrange  de- 
iY.'.t  oi"  his  fleet,  iaw  fo  evidently  the  tinker  of  God  in  this  difap- 
pr.intmcnt,  that  he  is  reported  to  have  laid,  He  did  not  fend  his 
>t  agninft  God,  but  againft  men."  [Benoet's  Mem.  122.] 

DM  P<.Jro,  one  of  the  Spaniih  captains  taken  by  Sir  F.  Drake, 

being  examined   before   the  Lords  of  the  privy  council  what  was 

trivir  ccf'cni  of  invading  us,  replied,   "  To  fubdue  the  nation  and 

r:>ot  it  out."    And  what  meant  you,  faid  the  Lords,  to  do  with  the 

Cc-.t'-'/iics  :  "  To  fend  them,  good  men,  faid  he,  diie£lly  to  heaven, 

'.   yc;u  heretics  to  hell."     For  what  end  were  your  whips  of 

-.nd  \vjre  ?  "  To  whip  you  heretics  to  death."     What  would 

^    ••    \-        done  with  the  young  children  ?    "  They   above  feven 

years  old  ihould  have  gone  the  way  their  fathers  went  5  the  reft 

I  have  lived  in  perpetual   bondage,  branded  in  the  foiehead 

vith  the  letter  L  for  Lutherans."      [Account  of  the  Span.  Inva- 

fuin,  v'iblifhed  1739.] 

N.  B.  The  infhuments  of  torture  above  alluded  to,  as  thumb- 
fcrews,  whips,  &c.  are  ft  ill  mewn  among  other  curiofitics  in  the 
Tower  of  London. 


TO  THE  FALL  OF  ANTICHRIST.        453 

The  heathen  perfecutions  had  been  veiy  dreadful;  but 
now  pevfecutnn  by  the  church  of  Rome  was  improved, 
and  ftudied,  and  cultivated  as  an  art  or  fcience.  Such 
methods  of  tormenting  were  found  out  that  were  beyond 
the  invention  of  former  ages.  And,  that  perfecution 
might  be  managed  more  effeiiually,  there  were  certain 
focietics  efcabliibed  in  various  parts  of  the  Popifti  domi 
nions,  whofe  bufmefs  it  fhould  be  to  ftudy,  improve:,  and 
practife  pcrfecution  in  its  higheft  perfection,  (Y)  which 

are 

(Y)  Courts  of  INQUISITION.]  Thefe  infernal  tribunals  were 
firft  erected  in  the  twelfth  century  by  the  infamous  Father  Domi 
nic,  under  the  patronage  ofiPope  Innocent  III.  in  order  more  com 
pletely  to  extirpate  the  Waldenfes,  and  other  pretended  heretics. 
It  is  difficult  to  conceive,  that  if  God  had  delivered  the  world  en 
tirely  into  the  devil's  hands  (as  Satan  once  pretended)  that  his  in 
genuity  and  malice  could  have  invented  any  thing  more  deteftable 
and  (hocking.  In  fad,  theie  is  fcarcely  a  method  that  could  delay 
or  pervert  jtiilJce,  but  they  have  adopted  it  in  their  forms ;  nor 
does  there  feem  a  poflible  method  of  torture  but  they  have  in 
vented  raid  repeatedly  exercifed.  The  reader  whofe  rieryes  can 
bear  fuch  reiterated  fcenes  of  cruelty,  may  read  Baker^KKiift..  of 
the  Inquifition — the  Hiftory  of  the  Inquif.  at  Goa,  written  by  a 
Papift — and  fimilar  works  :  but  to  (hew  how  far  it  is  poflible  for 
human  nature  to  go,  let  him  read  the  following  extract  from  a 
fermon  preached  at  E-vora,  on  occaiion  of  one  of  the  moft  horrid 
fcenes  the  fun  ever  beheld,  an  auto  de  fe,  when  they  burn  or  rather 
roaft  heretics  (as  they  call  them)  alive,  from  a  piinciple  of  reli 
gion.  "  Beloved  Portugnefe,"  faid  the  inhuman  wretch,  "  let  us 
return  thanks  to  heaven,  for  his  gieat  goodnefs  in  giving  us  this 
holy  tribunal,  [the  Inquifition. 1  Had  it  not  been  for  this  tribu 
nal,  our  kingdom  would  have  become  a  tree  without  flowers  or 
fruits,  fit  only  to  be  committed  to  the  flames.  What  progrefs  has 
heVefy  made  for  want  of  ?.n  inquifition  in  England,  France,  Ger 
many,  and  the  Netherlands  !  It  is  evident,  had  it  not  been  forfo 
great  a  blefTing  our  country  would  have  been  like  to  thofe  above 
mentioned."  [Scnnans  de  Padro  Frey,  Antonio  Contlnho,  impreflb 
cm  Lefboa,  anno  1638.]  If  it  be  poflible  to  add  any  thing  more 
(hocking  to  this  impious  harangue,  it  is,  that  one  of  our  own 
judges,  Sir  jr.  Hovel,  recorder  of  London,  wifhed  for  the  like  in- 
ilitution  here  in  England  :  "  Till  now,"  faid  be,  on  the  trial  of 
Penn  and  Mend,  two  Quakers,  "  I  never  underftood  the  prudence 
and  policy  of  the  Spaniards  in  fuffering  the  inquifil'ion  among  them. 
And  certainly  it  will  never  be  well  \vith  us  till  iomething  like  the 
Spahi/b  mquifultm  be  in  England"  \_Gen.  Diet.  vol.  viii.  Art. 
Pcnn,  W.] 


454        HISTORY    OF    REDEMPTION. 

are  called  the  courts  of  inqiiijition.  A  perufal  of  the  hif- 
tories  of  the  Romifh  perfecution,  and  their  courts  of  in- 
quifition,  will  give  that  idea  which  a  few  words  cannot 
exprefs. 

When  the  Reformation  began,  the  beaft  with  feven 
heads  and  ten  horns  began  to  rage  in  a  dreadful  manner. 
After  the  Reformation,  the  church  of  Rome  renewed  its 
perfecution  of  the  poor  Waldenles,  and  great  multitudes 
of  them  were  cruelty  tortured  and  put  to  death.  Soon 
after  the  Reformation,  there  were  alfo  terrible  perfecu 
tions  in  various  parts  of  Germany:  and  efpecially  in  Bo 
hemia,  which  lafled  for  thirty  years  together;  in  which 
fo  much  blood  was  fhed  for  the  feke  of  religion,  that  a 
certain  writer  compares  it  to  the  plenty  of  waters  of  the 
great  rivers  of  Germany.  The  countries  of  Poland,  Li 
thuania,  and  Hungary,  were  in  like  manner  deluged  with 
Proteftant  blood.  (7.) 

By  means  of  thefe  and  other  cruel  perfecutions,  the 
Proteftant  religion  was  in  a  great  meafure  fuppreffed  in 
Bohemia,  and  the  Palatinate  and  Hungary,  which  before 
were  Proteftant  countries.  Thus  was  fulfilled  what  was 
foretold  of  the  little  horn,  [Dan.  vii.  20,  21.]  '  —and  of 
'  the  ten  horns  that  were  in  his  head,  and  of  the  other 
'  which  came  up,  and  before  whom  three  fell,  even  of 
'  that  horn  that  had  eyes,  and  a  mouth  that  fpake  very 
•  great  things,  whofe  look  was  more  ftout  than  his  fellows, 
«  I  beheld,  and  the  fame  horn  made  war  with  the  faints, 
'  and  prevailed  again  it  them.'  And  what  was  foretold  of 
the  beaft  having  feven  heads  and  ten  horns,  [Rev.  xiii.  7.] 
'  And  it  was  given  unto  him.  to  make  war  with  the  faints, 

'  and 


(z)  POPERY  MORE  CRUEL  than  Pagmi/fm.]  "  If  Rome  pagan 
liath  (lain  her  thoufands  of  innocent  ClmlHans,  Rome  Chrijlian 
hath  flain  her  ten  thoufandi.  For,  not  to  .  nention  other  out 
rageous  (laughters  and  barbarities,  the  croifades  againft  the  Wal- 
denfes  and  Albigenfes,  the  murders  committed  by  the  Duke  of 
Alva  in  the  Netherlands,  the  maflacies  in  France  and  Ireland,  will 
probably  amount  to  above  ten  times  the  number  of  ail  the  Chrif- 
tians  flain  in  all  the  ten  perfecutions  of  the  Roman  emperors  put 
together."  [Bp.  NEWTON  on  the  Proph.  vol.  iii.  p.  282.] 


TO   THE   FALL    OF   ANTICHRIST.       455 

«  and  to  overcome  them:  and  power  was  given  him  over 
4  all  kindreds,  and  tongues,  and  nations.' 

Alfo  Holland  and  the  other  Low  Countries  were  for 
many  years  a  fcene  of  nothing  but  the  mod  afFe&ing  and 
amazing  cruelties,  being  deluged  with  the  blood  ot  Pro- 
teftants,  under  the  mercilefs  hands  of  the  Spaniards,  to 
whom  they  were  then  in  fubjedtion.  But  in  this  perfe- 
cution,  the  devil  in  a  great  meafure  failed  of  his  purpofe  ; 
as  it  iffued  in  a  great  part  of  the  Netherlands  carting  off 
the  Spanilh  yoke,  and  fettin  ;  up  a  wealthy  and  powerful 
Proteftant  ftate,  to  the  great  defence  of  the  Proteftant 
caufe  ever  fince. 

France  alfo  is  another  country,  which,  fince  the  Re 
formation,  in  fome  refpc6ts,  perhaps  more  than  any  other, 
has  been  a  fcene  of  dreadful  cruelties  fuffered  by  the  Pro- 
teftants  there.  After  many  cruellies  had  been  exercifed 
towards  the  Proteftants  in  that  kingdom,  there  was  begun 
a  persecution  of  them  in  the  year  1571,  in  the  reign  of 
Charles  IX.  king  of.  France.  It  began  with  a  cruel  maf- 
facre,  wherein  70  OOO  Protedants  were  flain  in  a  few  days 
time,  as  the  king  boafted  :  and  in  all  this  pcrfccution,  he 
flew,  as  is  fuppofed,  300,000  martyrs.  And  it  is  reckoned, 
that  about  this  time,  within  thirty  years  there  were  mar 
tyred  in  this  kingdom  for  the  Proteftant  religion,  39  princes, 
148  counts,  234  barons,  147,518  gentlemen,  and  760,000 
of  the  common  people.  (A) 

But  all  thefe  perfections  were,  for  exquifite  cruelty, 
far  exceeded  by  thofe  which  followed  in  the  reign  of 
Louis  XIV.  which  indeed  are  fuppofed  to  exceed  all 

others 

(A)  The  PARISIAN  maflacre.']  This  mafiacre  was  aggravated 
with  feveral  circumftances  of  wantonnefs  and  treachery  ;  but  we 
hope  that  the  above  numbers  are  exaggerated.  Thuanus,  their 
own  hiftorian,  reckons  30,000  lives  deitroyed  in  this  Daughter ; 
but  proteitant  authors  feem  to  have  reafon  for  fuppofing  them 
not  lefs  than  ioo,oco  in  the  whole.  But  the  moft  horrid  circum- 
tlance  in  the  hiitory  is,  that  when  the  news  of  this  event  reached 
Rome,  Pope  Gregory  XIII.  inftituted  the  moft  folemn  rejoicings, 
giving  thanks  to  almighty  God  for  this  glorious  victory  ! ! !  An 
inilance  that  has  no  parallel,  even  in  hell.  •  [I.  N. ~] 


456        HISTORY   OF   REDEMPTION. 

others  that  ever  have  been  ;  and  being  l°ng  continueJ, 
by  reafon  of  the  long  reign  of  that  king,  almoft  wholly 
extirpated  the  Proteftant  religion  out  of  that  kingdom, 
where  had  been  before  a  multitude  of  famous  Proteftant 
churches  all  over  the  country.  (B)  Thus  it  was  given 
to  the  beaft  to  make  war  with  the  faints,  and  to  over 
come  them. 

There 

(B)  The  PERSECUTION  under  Louts  XIP.~\  This  followed  the 
revocation  of  the  edidl  of  Nantes,  A.  D.  1685.  The  following 
extract  is  taken  from  a  French  work  of  reputation  : 

"  The  toopers,  foldiers,  and  dragoons  went  into  the  Proteflants 
houfes,  where  they  marred  and  defaced  their  houfhold-itufF,  broke 
their  looking-glaffes,  and  other  utenfils  and  ornaments  j  let  their 
wine  run  about  their  cellars,  and  threw  about  their  corn,  and 
fpoiled  it.  And  as  to  thofe  things  which  they  could  not  deftroy  in 
this  manner,  fuch  as  furniture  of  beds,  linen,  wearing-apparel, 
plate,  &c.  they  carried  them  to  the  market-place,  and  fold  them 
to  the  Jefuits,  and  other  Roman  catholics.  By  thefe  means  the 
Proteltants  in  Montaubon  alone  were,  in  four  or  five  days,  llripped 
of  above  a  million  of  money.  But  this  was  not  the  word. 

"  They  turned  the  dining-rooms  of  gentlemen  into  llables  for 
their  horfes.  And  treated  the  owners  of  the  houfes  where  they 
quartered  with  the  highefl  indignity  and  cruelty,  lafbing  them 
about  from  one  to  another,  day  and  night,  without  intermiffion, 
not  fuffering  them  to  eat  or  drink  ;  and  when  they  began  to  link 
under  the  fatigue  and  pains  they  had  undergone,  they  laid  them 
on  a  bed,  and  when  they  thought  them  fomewhat  recovered,  made 
them  rile,  and  repeated  the  fame  tortures.  When  they  faw  the 
blood  and  fweat  rnn  down  their  faces  and  other  parts  of  their  bo 
dies,  they  fluiccd  them  with  water,  and  putting  over  their  heads 
kettle-drums,  turned  upfide  down,  they  made  a  continual  din  upon 
them  till  thefe  unhappy  creatures  loft  their  fer.ies.  When  one  party 
of  thefe  tormenters  were  weary,  they  were  relieved  by  another, 
who  praclifed  the  fame  cruelties  with  freih  vigour. 

"  At  NegreplilTe,  a  town  near  Montaubon,  they  hung  up  Ifaae 
Favin,  a  Proteftant  citizen  of  that  place,  by  his  arm-pits,  and 
tormented  him  a  whole  night  by  pinching  and  tearing  off  his  flefti 
with  pincers.  They  made  a  great  fire  round  a  boy  of  about  twelve 
years  old,  who,  with  hands  and  eyes  lifted  up  to  heaven,  cried  out, 
"  My  God,  help  me  I"  And  xvhen  they  found  the  youth  refolved 
to  diti  rather  than  to  renounce  his  religion,  they  fnatched  him  from 
the  fiic  u:lt  as  he  wa«.on  the  point  of  being  burnt. 

"  In  fever al  places  the  foldiers  applied  red  hot  iions  to  the 
hands  and  feet  of  men,  and  the  breafts  of  women.  At  Nantes  they 
hung  up  feveral  women  and  maids  by  their  feet,  and  others  by 
their  arm-pits,  and  thus  expofed  them  to  public  view  flark  naked. 

They 


TO  THE  FALL  OF  ANTICHRIST.        457 

There  was  alfo  a  terrible  perfecution  in  England,  in 
Queen  Mary's  time,  wherein  great  numbers  in  all  parts 
of  the  kingdom  were  burnt  alive.*  And  after  this,  though 
the  Proteftant  religion  has  been  for  the  moft  part  eftab- 
lifhcd  by  law  in  England,  yet  there  have  been  very  fevere 
perfecutions  by  the  high-churchmen,  who  fymbolize  in 
many  things  with  the  papifts.  Such  a  perfecution  was 
that  which  occafioned  our  forefathers  to  flee  from  their 
native  country,  and  to  come  and  fettle  in  this  land,  which 

3  N  was 

They  bound  mothers  that  gave  fuck  to  pofts,  and  let  their  fucking 
infants  lie  languishing  in  their  fight  for  feveral  days  and  nights, 
crying,  mourning,  and  gafping  for  life.  Some  they  bound  before 
a  great  fire,  and  being  half  roafted,  let  them  go  ;  a  punimment 
worfe  than  death.  Amidft  a  thoufand  hideous  cries,  and  a  thou- 
fand  blafphemies,  they  hung  up  men  and  women  by  the  hair  ;  and 
fome  by  their  feet,  on  hooks  in  chimnies,  and  fmoaked  them  with 
whifps  of  wet  hay  till  they  were  fuffocated.  They  tied  fome  un 
der  the  arms  with  ropes  and  plunged  them  again  and  again  into 
wells  ;  they  bound  others  like  criminals,  put  them  to  the  torture, 
and  with  a  funnel  filled  them  with  wine,  till  the  fumes  of  it  took 
away  their  reafon,  when  they  made  them  fay  they  confented  to  be 
catholics.  They  ftripped  them  naked,  and  after  a  thoufand  indig 
nities,  ftuck  them  with  pins  and  needles  from  head  to  foot.  They 
cut  and  flamed  them  with  knives  ;  and  fometimes  with  red  hot  pin 
cers  took  hold  of  them  by  the  nofe,  and  other  parts  of  the  body, 
and  dragged  them  about  the  rooms  till  they  made  them  promife 
to  be  catholics,  or  till  the  cries  of  thefe  miferable  wretches,  calling 
upon  God  for  help,  forced  them  to  let  them  go.  They  beat  them 
with  flaves,  and  thus  bruifed,  and  with  broken  bones,  dragged 
them  to  church,  where  their  forced  prefence  was  taken  for  an 
abjuration.  In  fome  places  they  tied  fathers  and  hufbands  to  their 
bed-pofts,  and  before  their  eyes  raviflied  their  wives  and  .daugh 
ters  with  impunity.  They  blew  up  men  and  women  with  bellows 
till  they  burft  them.  If  any  to  efcape  thefe  barbarities  endea 
voured  to  fave  themfelves  by  flight,  they  purfued  them  into  the 
fields  and  woods,  where  they  mot  at  them  like  wild  beafts,  and 
prohibited  them  from  departing  the  kingdom  (a  cruelty  never 
praclifed  by  Nero  or  Diocletian )  upon  pain  of  confiscation  of  ef- 
fecls,  the  gallics,  the  lafnr,  and  perpetual  imprifonment;  infomuch 
that  the  pnfons  of  the  fea-port  towns  were  crammed  with  men, 
women,  and  children,  who  endeavoured  to  fave  themfelves  by 
flight  from  this  dreadful  perfecution.  With  thefe  fcenes  of  defo- 
lation  and  horror,  the  popifli  clergy  feafted  their  eyes,  and  made 
only  A  matter  of  laughter  and  fport  of  them.  [SECKEND  Hift. 
Luth.  II.  p.  11 6.] 

*  See  /ox's  Martyrs,  vol.  Hi* 


458        HISTORY    OF   REDEMPTION. 

was  then  an  hideous  howling  wildernefs.  And  thefe  per- 
fecutions  were  continued  with  little  intermiffion  till  King 
"William  came  to  the  throne,  (c) 

Scotland 

(c)  Perfecutions  of  the  HIGH-CHURCHMEN.]  Luther  ufed  a 
vulgar  faying,  *  that  every  man  is  born  with  a  Pope  in  his  belly  ;' 
meaning  that  a  fpirit  of  tyranny  is  natural  to  the  prefent  depraved 
ftate  of  man.  Nor  will  the  mere  profeffion  of  any  religion,  how 
ever  excellent  and  benign,  remedy  this  propeniity,  unlefs  men 
enter  into  the  fpirit  of  it.  We  need  not  wonder  therefore  at  ani- 
mofities  and  even  perfecutions  among  nominal  profeflbrs,  who 
often  aflume  Chriftianity  only  as  a  cloak  for  tbeir  vicious  tempers 
and  conduct.  The  perfecutions  and  opprefiions  in  the  times  of 
the  Stuarts  feetn  to  have  arifen  folely  from  a  luft  of  power  and 
impatience  of  contradiction.  Even  that  miltaken  zeal  for  God 
and  religion  which  fometimes  kindled  the  flames  of  perfecution, 
feems  to  have  had  but  little  (hare  in  caufing  thefe,  fince  the  bit- 
tereft  enemies  of  the  Puritans  did  not  charge  them  with  efTential 
errors  of  either  faith  or  manners.  Abfohitc  monarchy  and  arbi 
trary  power  were  the  grand  objects  of  Laud  and  his  furious  aflb- 
ciates.  And  it  is  to  be  feared,  that  they  would  not  have  thought 
the  deftruction  of  half  their  mailer's  fubjefts  too  dear  a  purchafe 
for  the  power  of  completely  tyrannizing  over  the  reft.  It  would  be 
foreign  to  the  defign  of  thefe  notes  to  enter  into  the  particulars 
of  thefe  enormities  ;  thofe  who  can  bear  fuch  relations,  may  find 
abundance  of  them  in  Baxter's  Hiftory  of  his  Life  and  Times ; 
AWs  Hiiiory  of  the  Puritans,  and  Palmer's  edition  of  the  Non- 
eonformifts  Memorial,  or  Memoirs  of  the  Nonconformifl  Minif- 
ters ;  2000  of  whom  were  expelled,  on  the  fame  fatal  day  (St. 
Bartholomew's)  on  which  the  Parifian  mafTacre  began.  But,  un 
happily1,  perfecution  has  not  been  confined  to  fuch  men  :  every 
fcft,  nnd  fome  of  the  heft,  men  in  each  have  engaged  in  the  diabo- 
Jical  bufmefs.  We  have  already  obferved  inflances  of  this  in  the 
primitive  church,  [page  424,  Note  D]  and  the  fame  may  be  ob- 
iervcd  early  in  the  reformation  ;  with  what  bitternefs  did  die 
Lutherans,  Zuinglians,  and  Calvim'fls,  and  other  parties  of  the  rc- 
fmmcTa.  abufe,  imprifon,  and  banifh  each  other,  is  too  well  attefted 
by  ecclefiaftical  hiftorians  of  the  i6th  century.  Not  to  mention 
i.he  blood  cf  feclaries  unjuftly  fhed  both  at  home  and  abroad. 
Not  only  did  the  episcopalians  in  England  perfecntethe  diflenterr,; 
but  in  Scotland,  and  during  the  commonwealth  in  England,  thefe 
perfecuted  the  epifcopalians.  And  what  is  perhaps  more  extra- 
o/dinciry,  even  in  New  England,  where  the  firft  colonifts  fled  from 
the  iron  hand  of  oppreflion  at  home,  they  perfecuted  the  quakers 
and  others  who  diflented  from  their  eftablifhment.  How  then 
(hall  we  account  for  thefe  enormities,  but  upon  the  principle  we 
firft  mentioned,  that  it  proceeds  from  the  general  depravity  of 

human 


TO    THE    FALL    OF  ANTICHRIST.      459 

Scotland  has  alfo  been  the  fcene,  for  many  years  together, 
of  cruelties  and  blood  by  the  hand  of  high-churchmen, 
fuch  as  came  very  little  fhort  of  the  popifh  perfecution  in 
Queen  Mary's  days,  andSn  many  things  much  exceeded  it, 
which  continued  till  they  were  delivered  by  King  William. 

Ireland  alfo  has  been  as  it  were  overwhelmed  with 
proteftant  blood.  In  the  days  of  King  Charles  I.  of  Eng 
land,  above  100,000  Proteftants  were  cruelly  murdered 
in  that  kingdom  in  a  few  days  ;  the  papifts,  by  a  fecret 
agreement,  rifing  all  over  the  kingdom  at  an  appointed 
time,  intending  to  kill  every  Proteftant  in  the  kingdom 
at  once.  (D) 

Belides  thcfe,  there  have  been  very  cruel  perfecutions 
in  Italy,  and  Spain,  and  other  places,  which  I  mall  not 
fland  to  relate.  (£) 

Thus 

human  nature,  which,  though  in  a  degree  rectified  and  fubdued 
in  good  men,  is  not  eradicated,  but  often  difcovers  itfelf  in  the 
tempers  and  actions  of  the  beft.  [G.  E.] 

(D)  The  MaJJhcre  in  IRELAND.]      It  appears  that  the  Irifh  pro- 
teftants  had  been  marked  out  for  deftruction  in   Queen  Mary's 
reign,  but  Providence  delivered  them  in  the  following  remarkable 
manner :  Dr.  Cole  being  fent  with  a  commiffion  for  that  purpofe, 
boafted  of  it  by  the  way,  and  a  Proteftant  at   Chcfter,  where  he 
ftopt,  found  means  to  fteal  it.     When  the  Doctor  came  to  Ireland, 
and  was  about  to  produce  his  commiffion  to  the   proper  perfons, 
on  opening  the  box  which  had  contained  it,  to  his  great  morti 
fication  he  only  found  a  pack  of  cards,  with  the  knave  of  clubs 
uppermoft  \   He  returned  to  obtain  a  new  commiffion,  but   the 
queen  died  before  it  could  be  procured.  [N.  U.J 

(E)  OTHER  cruelties.']     Befide  the  proteftant  blood  filed  in 
thefe  perfecutions,  popery  has  to  anfwer  for  the  lives  of  millions 
of  Jews,  Mahometans,   and  Barbarians.     When  the  Moors  con 
quered  Spain  in  the  eighth  century,  they  allowed  the  Chriftians 
the  free  exercife  of  their  religion.      But  in  the  I5th  century,  when 
the  tables  were  turned,  and   Ferdinand  fubdued  the   Morifcoes 
(the  defendants  of  the  above  Moors)  many  hundred  thoufands  of 
them  were  forced  to  be  baptized,  or  burnt,  maiTacred,  or  banifhed, 
and  their  children  fold  for  flaves ;  befides  an  innumerable  multi* 
tnde  of  Jews  who  fhared  the  fame  cruelties ;  chiefly  by  means  of 
the  infernal  iaquifition.      \_G  nicies' §  Mifc.  Tracts,  vol.  i.  p.  i,  and 
fequel.]     A  worfe  (laughter,  if  poffible,  was  made  among  the  na 
tives  of  Spanifh  America,  where  15  millions  are  faid  to  have  been 
facrificcd  to  the  genius  of  popery  in  the  courfe  of  about  40  years. 

3  N  2  \^Bar. 


460        HISTORY   OF    REDEMPTION. 

Thus  did  the  devil,  and  his  great  minifter  antichrift,  rage 
•with  violence  and  cruelty  againft  the  church  of  Chrift ! 
And  thus  did  the  whore  of  Babylon  make  herfelf  drunk 
•with  the  blood  of  the  faints  and  martyrs  of  Jefus  !  and 
thus,  by  thefc  perfecutions,  the  Proteftant  church  has  been 
much  diminimed  !  Yet  with  all  have  they  not  been  able 
to  prevail  ;  but  ftill  the  church  is  upheld,  and  Chrift  ful 
fills  his  promife  that  <  the  gates  of  hell  fhall  not  prevail 
*  againft  it.' 

[5.]  The  lafl  kind  of  oppofition  that  Satan  has  made  to 
the  Reformation  is  by  corrupt  opinions.  Satan  has  oppofed 
the  light  of  the  gofpel  which  fhone  forth  in  the  Reforma 
tion  with  many  corrupt  opinions,  which  he  has  propagated 
in  the  world. 

And  here,  in  the  firft  place,  the  firft  oppofition  of  this 
kind  was  by  the  fe6l  of  the  Anabapttfts,  which  began  about 
four  or  five  years  after  the  Reformation  itfelf  began.  This 
fed~t,  as  it  firft  appeared  in  Germany,  were  vaftly  more 
extravagant  than  the  prefent  anabaptifts  are  in  England.  (F) 
They  held  a  great  many  corrupt  opinions:  one  was,  that 
there  ought  to  be  no  civil  authority,  and  fo  that  it  was 
lawful  to  rebel  againft  civil  authority.  And  on  this  prin 
ciple,  they  refufed  to  fubmit  to  magiftrates,  or  any  human 
Jaws;  and  gathered  together  in  vaft  armies  to  defend  them- 
felves,  and  having  put  all  Germany  into  an  uproar,  fo  kept 
it  for  fome  time. 

The  next  oppofition  of  this  kind  to  the  Reformation  was 
that  which  was  made  by  entlmfiajis,  (G)  Thofe  are  rightly 

called 

\^Bar.  de  las  Cafas's  Narrative.]  Well  therefore  might  the  infpired 
apoftle  fay,  that  at  Myftic  Babylon's  deftru&ion,  *  In  her  was 
'  found  the  blood  of  prophets  and  of  faints,  and  of  all  that  were 
*  flain  upon  the  earth.'  [Rev.  xviii.  24.3  [I.  N.] 

(F)  The  ANABAPTISTS  in  England.']   It  is  but  juftice  to  obferve 
that  the  prefent  anabaptifts,  anti-pxdobaptifts  or  baptifts  (as  they 
are  now  called)  differ  in  nothing  from  other  difienters,  but  in  the 
article  of  baptifm,  which  they   adminifter  by  immerfion   and  to 
adults  only.      But  the  anabaptifts  of  the  fixteenth  century  were 
what  our  author  reprefents  them.  [U.  S.] 

(G)  ENTHUSIASTS  oppofed  the  Reformation.^   Of  thefe  fome  re 
jected  all  outward  religion,  and  acknowledged  none  but  internal  ; 

2.  fome 


TO  THE  FALL  OF  ANTICHRIST.        461 

called  enthufiafts  who  falfely  pretend  to  be  infpired  by  the 
Holy  Ghoft  as 'the  prophets  were.  Thefe  appeared  in 
Germany  about  ten  years  after  Luther  began  the  Refor 
mation  ;  and  many  of  them  were  exceeding  wild  and 
extravagant.  The  followers  of  thefe  are  the  Quakers  in 
England,  and  other  parts  of  the  Britifh  dominions. 

The  next  were  the  Socinians,  who  had  their  beginning 
chiefly  in  Poland,  by  the  teaching  of  Laelius  and  Fauftus 
Socinus.  They  held,  that  Chrift  was  a  mere  man,  and 
denied  his  fatisfadtion,  and  many  of  the  fundamental  doc 
trines  of  the  Chriftian  religion.  Their  herefy  has  fmce 
been  greatly  propagated  among  Protefhnts  in  Poland,  Ger 
many,  Holland,  England,  and  other  places. 

After  thefe  arofe  the  Arminians.  They  firft  appeared 
in  Holland  about  130  years  ago.  They  are  fo  called  from 
a  Dutchman,  whofe  name  was  Jacob  Van  Harmin,  in 
Latin,  Jacobus  Arminius.  This  Arminius  was  firft  a  mi- 
nifter  at  Amftcrdam,  and  then  a  profefibr  of  divinity  in 
the  univerfity  of  Leyden.  He  had  many  followers  in 
Holland.  There  was  upon  this  a  fynod  of  all  the  Re 
formed  -churches  called  together,  who  met  at  Dort  in 
Holland.  The  fynod  of  Dort  condemned  them  ;  but  yet 
they  fpread  and  prevailed.  (H)  They  began  to  prevail 

in 

2.  fome  pretended  to  extraordinary  vifions  and  revelations  ;  arid", 

3.  others  expected  the  corporeal  prefence  of  Chrift  to  fubdue  all 
other  governments.     The  fefts  were  too  numerous  to  be  too  parti 
cularized  ;  and  too  contemptible  to  deferve  it :  but  moft  of  them 
have  dwindled  into  oblivion.  [G.  E.] 

(H)  The  Synod  of  DORT.]  This  famous  aflembly  met  1618. 
Befides  a  number  of  Dutch  divines,  and  feveral  from  other  pro- 
teftant  countries,  England  fent  4,  viz.  Bps.  Carlton,  Hall,  and 
Davenant,  and  Dr.  Ward;  and  Scotland  i,  Dr.  Balconquel. 
And  for  the  Arminians,  the  three  principal  were  Epifcopius, 
Corvinus,  and  Dwinglon.  After  much  altercation,  (as  is  gene 
ral  the  cafe)  without  any  approach  to  agreement,  the  aflembly 
confirmed  the  famous  5  points,  viz.  Eleftion,  limited  Redemp 
tion,  Original  Sin,  invincibility  of  Grace,  and  final  Perfeverance. 
And  the  Arminian  remonftrants  being  the  weaker  party  were 
<lcpofed  from  their  miniftry. 

We  take  the  liberty  of  adding,  that  our  author's  excellent  trea- 
tifes  on  Free-will,  Original  Sin,  Sec.  have  perhaps  done  more  than 
£wenty  Synods  could  have  done  to  refute  thefe  errors.  [G.  E.] 


462        HISTORY    OF    REDEMPTION. 

in  England  in  the  reign  of  Charles  I.  efpecially  in  the 
church  of  England.  The  church  of  England  divines 
before  that  time  were  almoft  univerfally  Calvinifts ;  but 
fince  then  Arminianifm  has  gradually  more  and  more 
prevailed,  both  in  the  eftablifhment  and  among  the  Dif- 
fenters,  and  has  fpread  greatly  in  New  England,  as  well 
as  Old. 

Since  this,  Arlanlfm  has  been  revived.  I  have  already 
obferved  Arianifm,  a  little  after  Conftantine's  time  almoft 
fwallowed  up  the  Chriftian  world,  like  a  flood  out  of  the 
mouth  of  the  dragon,  which  threatened  to  fwallow  up  the 
•woman.  And  of  late  years,  this  herefy  alfo  has  been  re 
vived  in  England,  and  greatly  prevails  there,  both  in  the 
church  and  among  Diffenters. 

Another  thing  which  has  of  late  exceedingly  prevailed 
among  Proteftants,  and  efpecially  in  England,  is  Deifm. 
The  Deifts  wholly  caft  off  the  Chriilian  religion,  and  are 
profeffed  infidels.  They  are  not  like  the  heretics,  Arians, 
Socinians,  and  others,  who  own  the  fcriptures  to  be  the 
word  of  God,  and  the  Chriilian  religion  to  be  true,  but 
only  deny  certain  do&rin.es  of  it,  for  they  deny  the  whole 
Chriftian  religion.  Indeed  they  own  the  being  of  God  ; 
but  deny  that  Chrift  was  the  Son  of  God  ;  and  fay  he  was 
an  importer,  as  they  do  of  all  the  prophets  and  apoftles. 
They  deny  the  Bible,  all  revealed  religion,  and  believe 
that  God  has  given  mankind  no  other  light  to  walk  by  but 
their  own  reafon.-— Thus  much  concerning  the  oppoiition 
that  Satan  has  made  againil  the  Reformation. 

(3.)  I  proceed  now  to  mow  what  fuccsfs  the  gofpel  has 
had  in  thefe  later  times  of  the  Reformed  church.  This 
fuccefs  may  be  reduced  to  three  heads  ;  [i.]  Reformation 
in  doctrine  and  worfhip  in  countries  called  Chriilian  ; 
[2.]  Propagation  of  the  go'fpel  among  the  heathens  ;  [3.] 
Revival  of  religion*in  the  power  and  practice  of  it. 

[i.]  As  to  the  nril,  viz.  Reformation  in  doctrine,  the 
moft  .confiderable  fuccefs  of  the  gofpel  of  this  kind  lately, 
has  been  in  the  empire  of  Mufcovy,  which  is  a  country 
of  vaft  extent.  The  Mufcovites,  as  many  of  them  as 
call  themfelves  Chriftians,  profeffed  to  be  of  the  Greek 

church  ; 


TO   THE   FALL   OF  ANTICHRIST.       463 

church ;  but  were  barbaroufly  ignorant,  and  very  fuper- 
ftitious,  till  of  late  years.  Their  late  Emperor  Peter  the 
Great,  who  reigned  till  within  thefe  twenty  years,  fet 
himfelfto  reform  the  people  of  his  dominions,  and  took 
great  pains  to  bring  them  out  of  their  darknefs,  and  to 
have  them  inftru6ted  in  religion.  To  that  end,  he  fet 
•up  fchools  of  learning,  ordered  the  Bible  to  be  printed  in 
their  own  language,  and  made  a  law  that  every  family 
fhould  keep  the  holy  fcriptures  in  their  houfes,  and  that 
no  perfon  fhould  be  allowed  to  marry  till  they  were  able 
to  read  them.  He  alfo  reformed  his  churches  of  many 
of  their  fuperftitions,  whereby  the  religion  profefled  and 
pradtifcd  in  Mufcovy  became  much  nearer  to  that  of  the 
Proteftants  than  formerly  it  ufed  to  be.  This  emperor 
gave  great  encouragement  to  the  exercife  of  the  Proteftant 
religion  in  his  dominions.  And  fmce  that  Mufcovy  is 
become  a  land  of  light,  in  comparifon  of  what  it  was  be 
fore  (i). 

[2.]  As  to  the  fecond  kind  of  fuccefs  which  the  gofpel 
has  lately  had,  viz.  its  propagation  among  the  heathen,  I 
would  take  notice  of  three  inftances. 

The  propagation  of  the  gofpel  among  the  heathen  here 
in  America.  This  continent  on  which  we  live,  which  is 
a  very  great  part  of  the  world,  and  together  with  its 
neighbouring  feas  adjoining,  takes  up  one  lule  of  the  globe, 
was  wholly  unknown  to  all  Chriftian  nations  till  thefe 
latter  times,  though  it  was  very  full  of  people  .  and  there 
fore  here  the  devil  had  the  inhabitants,  as  it  were,  fe- 
cure  to  himfelf,  out  of  the  reach  of  the  light  of  the  gof 
pel,  and  fo  out  of  the  way  of  moleftation  in  his  dominion 
over  them.  And  here  the  many  nations  of  Indians  wor- 

ihipped 

(i)  PROTESTANTS  in  RUSSIA.]  We  are  forry  to  be  informed 
by  a  gentleman  who  very  lately  viiitcd  Rufiia,*  that  the  Proteftant 
intereil  there  is  exceedingly  low.  Even  at  Peterfburgh,  the  ca 
pital  of  the  empire,  the  congregation  of  Britifh  Proteliants  is  very 
fmall  and  poor,  the  merchants,  to  their  fhame  be  it  fpoken,  think 
ing  it  beneath  them  to  profefs  religion  ;  the  communicants  at  this 
place,  (ftrange  to  tell ! )  were  only  three  be/ide  the  minifter. — The 
Greeks  are  alfo  very  fuperftitious,  though  perhaps  lefs  fo  than 
formerly.  [N.  U.] 


464        HISTORY   OF   REDEMPTION? 

fhipped  him  as  God  from  age  to  age,  while  the  gofpei 
was  confined  to  the  oppofite  fide  of  the  globe.  It  is  a 
fuppolition  which,  if  I  remember  right,  I  have  fome 
where  met  with,  that  the  occalion  of  the  firff.  peopling 
of  America  was  this,  that  the  devil  being  alarmed  and  fur- 
prifed  by  the  wonderful  fuccefs  of  the  gcfpel  during  the 
firft  three  hundred  years  after  Chrift,  and  by  the  down 
fall  of  the  heathen  empire  in  the  time  of  Conftantine  ; 
and  fearing  that  his  kingdom  would  he  utterly  overthrown 
through  the  world,  led  away  a  people  from  the  other  con 
tinent  into  America,  that  they  might  be  quite  out  of  the 
reach  of  the  gofpei,  that  here  he  might  quietly  pofiefs 
them,  and  reign  over  them  as  their  god.  And  it  is  faid, 
that  fome  of  the .  Indians,  when  the  Europeans  firft  came 
into  America,  had  a  tradition  among  them,  that  their  god 
rirft  led  them  into  this  continent,  and  went  before  them 
in  an  ark.  (K) 

Whether  this  was  fo  or  not,  it  is  certain  that  the  de 
vil  did  quietly  enjoy  his  dominion  over  the  poor  Indians 
for  many  ages.  But  in  later  times  God  has  fcnt  the  gof 
pei  into  thefe  parts  of  the  world,  and  now  the  Chriftian 
church  is  let  up  among  us  in  New  England,  and  in  other 
parts  of  America,  where  before  had  been  nothing  but  the 

grofleft 

(K)  The  PEOPLING  of  AMERICA.]  The  above  notion,  to  which 
our  author  fecms  pretty  much  inclined,  we  cannot  perfuade  our- 
felves  to  admit  for  the  following  reafons  : 

1.  Becauf'Mt  appears  to  us  extremely  probnble,  from  a  iimila- 
rity  of  manners  and  even  language,  not  to  mention  other  circum- 
ftances,  that  a  part  of  America  was  peopled  long  before  this  by 
fome  Phenicians  ;  and  not  totally  unknown  to  the  ancient  Greeks. 
[See  Univ.  Hift.  vol.  xx.  p.  158,   159-]   This  will  agree  perfectly 
with  the  tradition  mentioned  by  our  author,  fince  it  appears  that 
other  nations  had  an  imitation   of  the  facred  ark  of  the  Hebrews. 
[Tacitus  De  Mcr.  Germ.  cap.  40.]     And  fuch  have  been  aftually 
difcovered  in  South  America  and  fome  of  the  South  tSea  iflands. 
Picart's  religious  Ceremonies,  &c.  vol.  iii.  p.   146.  and  HatvltJ- 
•OW///S  Voy.  vol.  ii.  p.  -52,  257.] 

2.  We  think  it  more  confident  and  to  the  divine  glory  to  refer 
this  ev_-nt  to  the  providence  of  God  than  to  the  agency  of  the  de 
vil.      It  was  Unqueftionably  the  work  of  heaven  to  fcatter  the  in 
habitants  of  the  earth  after  the  confufion  of  Babel,  in  order  to  the 

peopling 


TO   THE    FALL    OF   ANTICHRIST.      465 

gioffefl  heathen! fh  darknefs.  Great  part  of  America  is 
now  full  of  Bibles,  and  has  at  leaft  the  form  of  the  wor- 
{hip  of  the  true  God  and  Jefus  Chrift,  where  the  name  of 
Chrift  before  had  not  been  heard  of  for  many  ages,  if  at 
all.  And  though  there  has  been  but  a  fmall  propagation 
of  the  gofpel  among  the  heathen  here,  in  comparifon  of 
what  is  to  be  wiihed  for  ;  yet  there  has  been  fomething 
worthy  to  be  taken  notice  of.  There  was  fomething  re 
markable  in  the  firft  times  of  New  England  ;  and  even 
of  late  in  this  and  feveral  other  parts  of  America,  many 
Indians  have  uhown  an  inclination  to  be  inftru6ted  in  the 
Chriftian  religion.  (L) 

And 

peopling  of  our  hemifphere,  and  it  is  inconceivable  why  the  peo 
pling  of  the  other  fhould  be  referred  to  fo  oppofite  a  caufe.  It  is 
granted  however  that  America  might  owe  a  great  part  of  its  inha 
bitants  to  thefe  countries  of  Afia,  as  Tartary,  Siberia,  and  Kam- 
fchatka,  which  approach  it  neareft,  and  as  fome  fuppofe,  may  pof- 
fibly  have  once  joined  the  oppofite  continent.  And  perhaps  fome 
might  emigrate  from  China,  and  even  Wales.  [See  Univ.  Hift. 
vol.  xx.  p.  163,  174,  190.]  Whether,  however,  the  firft  inhabi 
tants  of  America  fled  thither  from  the  hand  of  tyranny — emigrated 
from  a  principle  of  commerce — or  were  driven  there  by  unruly  ele 
ments,  there  feems  no  reafon  for  afcribing  an  event  of  fuch  impor 
tance  to  diabolical  agency  or  contrivance.  [G.  E.]] 

(L)  Gofpel  propagated  among  the  INDIANS  In  AMERICA. ~\  One 
of  the  moil  eminent  and  fuccefsful  miflionaries  among  thefe  was 
Mr.  David  Brainerd,  whofe  life  Pref.  Edivards  publifhed.  In 
reading  the  account  of  Mr.  B.  and  other  miflionaries,  two  ideas 
ftrike  us  with  peculiar  force. 

I.  The  difficulty  of  their  work  :  the  variety  of  the  Indian  lan 
guages,  and  the  length  of  time  it  takes  to  acquire  a  tolerable  ac 
quaintance  with  any  of  them,  is  very  difcouraging.  It  is  alfo  fre 
quently  difficult  to  procure  an  audience,  and  then  every  thing  in 
Chriftianity  appears  fo  perfectly  ftrange  to  them,  and  the  evidences 
of  it  lay  fo  much  out  of  their  way,  that  few  give  any  credit  to  it. 
Their  grand  queftion,  what  has  become  of  their  forefathers  ?  is  not 
cafily  anfwered  to  their  fatisfaftion.  *  They  were  good  men,  fay 

*  they,  and  \ve  will  follow  them ;  we  doubt  not  but  they  were  happy 

*  without  this  new  religion,  why  then  fhould  we  embrace  it  ?'  But 
their  mod  important  objection  is  drawn  from  the  vicious  lives  of 
nominal  Chiiftians.  "  Chriftian  religion!  Devil  religion !  (fay  they) 
Chriftian  much  drunk;  Chriftian  much  do  wrong,  much  beat,  much 
ubiifc  others." — "  Truly  it  is  a  fad  fight,  fays  one,  to  behold  a 

3  O  drunken 


466        HISTORY   OF    REDEMPTION. 

And  however  fmall  the  propagation  of  the  gofpel  a- 
mortg  the  heathen  in  America  has  hitherto  heen,  yet  I' 
think  we  may  well  look  upon  the  difcovery  of  fo  great 
i  part  of  the  world,  and  bringing  the  gofpel  into  it,  as 

one 

drunken  Chriftian,  and  a  fobcr  Indian — an  Indian  juft  in  his  deal 
ings,  and  a  Chriftian  not  fo  ;  a  laborious  Indian,  and  an  idle  Chrif- 
tian,  &c.  O  what  a  fad  thing  it  is  for  Chriftians  to  come  fhort  of 
heathens  even  in  moralities  !"  [Voyage  to  Eaft  India,  added  to  the 
Travels  of  Pictro  della  Valle,  printed  in  Eng.  1665.] 

2.  We  are  led  to  admire  the  beauty  and  fimplicity  with  which 
thefe  barbarians  when  converted  exprefs  themfelves,  and  to  adore 
the  power  of  divine  grace  in  their  converfion. 

"  After  public  worfhip  was  done,  numbers  came  to  my 
houfe,  fays  Mr.  Brainerd,  and  while  we  were  ringing,  the  woman 
mentioned  Feb.  9.  I  may  venture  to  fay,  if  I  may  be  allowed  to  fay 
fo  of  any  perfon  I  ever  faw,  was  filled  with  joy  unfpeakable  and 
full  of  glory,  and  could  not  but  burft  forth  in  prayer  and  praife 
to  God,  crying,  fometimes  in  Englifh  and  fometimes  in  Indian — 

*  O  blefled  Lord!   do  come,  do  come  !   O  do  take  me  away!   do 
'  let  me  die  and  go  to  Jefus  Chrift.     O  dear  Jefus  do  come  !    I 

*  can't  (lay,  I  can't  flay !    O  how  can  I  live  in  this  world!   do  take 
1  my  foul  away  from  this  iinful  place!'  with  much  more  to  the 
fame  purpofe.      In  this  ecftacy  fhe  continued  fome  time,  and  when 
fhe  had  a  little  recovered  herfelf,  I  afked  her,  if  Chrift  was  not  HOW 
fweet  to  her  foul  ?    Whereupon,  turning  to  me  with  tears  in  her 
eyes,  and  with  all  the  tokens  of  deep  humility,  fhe  faid,  '  I  have 
'  many  times  heard  you  fpeak  of  the  goodnefs  and  fweetnefs  of. 

*  Chrift,  but  I  knew  nothing  what  you  meant ;  I  never  believed 
'  you  ;  but  now  I  know  he  is  better  than  all  the  world.'     I  afked, 
and  do  you  fee  enough  in  Chrift  for  the  greateft  of  finners?     She 
replied,  '  O  enough,  enough  for  all  the  finners  in  the  world  if 
'  they  would  but  come.'    And  turning,  at  my  defire,  to  fome  poor 
Chriftlefs  fouls  who  ilood  by  much  affected,  (lie  faid,  '  O  there's 
'  enough  in  Chrift  for  you  all,  if  you  would  but  come.     O  ftrive, 
1  ftrive  to  give  up  your  hearts  to  him.'     Then  hearing  fomewhat 
r.f  the  glory  of  heaven  mentioned,  fhe  again  fell  into  an  ecftacy  of 
joy,  and  cried  out  as  before,  '  O  dear  Lord,  do  let  me  go  !    O 
4  what  fhall  I  do  ?  I  want  to  go  to  Chrift,'  &c.    In  this  fweet  frame 
Hie  continued  more  than  two  hours. 

When  I  have  fometimes  aflced  her  why  (he  appeared  fo  forrow- 
Was  fhe  afraid  of  hell  ?  She  would  anfwer,  '  No,  I  ben't  fo 
'  much  diftrcffed  about  that,  but  my  heart  is  fo  wicked  I  can't  love 
4  Chrift,'  and  thereupon  burft  out  into  tears.  She  feemed  to  view 
divine  truths  as  living  realities,  and  could  fay,  *  I  know  thcfe  things 

*  are  fo  ;  I  feel  them  to  be  true.'     Now  her  foul  was  refigned  to 
,t4ie  divine  will.      Being  aflced,  what  if  God  mould  take  your  huf- 

band 


TO  THE  FALL  OF  ANTICHRIST.        467 

one  thing  by  which  divine  Providence  is  preparing  the  way 
for  the  future  glorious  times  of  the  church  ;  when  Satan's 
kingdom  {hall  be  overthrown,  not  only  throughout  the 
Roman  empire,  but  throughout  the  whole  habitable  globe, 
on  every  fide,  and  on  all  its  continents.  When  thofe 
times  come,  then  doubtlefs  the  gofpel,  which  is  already 
brought  over  into  America,  (hall  have  glorious  fuccefs, 
and  all  the  inhabitants  of  this  new  difcovered  world  (hall 
become  fubje£ls  of  the  kingdom  of  Chrift,  as  well  as  the 

302  other 

band  from  you  (who  was  then  very  fick)  how  could  you  bear  that  ? 
She  replied,  '  He  belongs  to  God,  and  not  me,  he  may  do  with 
him  juft  what  he  plcafes.'  Now  me  could  freely  truft  her  all  with 
God  for  time  and  eternity.  Being  afked,  how  fhe  could  be  will 
ing  to  die,  and  leave  her  little  infant,  what  did  fhe  think  would 
become  of  it  ?  She  anfwered,  '  God  will  take  care  of  it;  it  belongs 
to  him  ;  he  will  take  care  of  it.' 

[Brainerd's  Journal,   Mar.  1746.] 

Mr.  Brainerd's  labours  in  America  were  crowned  with  much 
fuccefs,  and  to  (how  that  God  ftill  carries  on  his  work,  and  at 
the  fame  time  give  a  fpecimen  of  the  beautiful  fimplicity  of  the  In 
dian  ftile,  we  fubjoin  the  following  letter  from  certain  Indians  to 
the  Rev.  Mr.  J.  Caldwell,  fecretary  to  the  board  of  commiffioners 
at  New-Jerfey. 

Oncida,  Dec.  10,  1770. 
Father, 

We  have  not  much  to  fay,  but  are  very  thankful  that  our  belt 
has  arrived  after  fo  long  a  time,  and  its  language  founds  agreeably 
in  our  ears,  which  at  the  fame  time  reaches  the  heart  with  peculiar 
joy  as  we  are  poor.  We  return  thanks  to  our  fathers  beyond  the 
Great  Waters,  for  the  confederation  they  made  us  of  £.  10  iterling. 
We  thank  them  from  our  very  hearts,  and  alfo  blefs  God  who  put 
it  into  their  hearts  to  (hew  us  this  kindnefs.  The  holy  word  of 
Jefus  has  got  place  among  us,  and  advances  ;  many  have  lately 
forfaken  their  former  fins  to  appearance,  and  turned  to  God; 
there  are  fome  among  us  who  are  very  ftubborn  and  ftrong  ;  but 
Jefus  is  Almighty  ',  and  his  word  is  very  ftrong  too;  therefore  we 
hope  he  will  conquer  and  fucceed  more  and  more. 

We  fay  no  more,  only  afk  our  fathers  to  pray  for  us.  Although 
they  are  at  a  great  diftance,  perhaps  by  and  by,  through  the 
trength  and  mercy  of  Jefus,  WL-  mall  meet  in  his  kingdom  above. 
Farewell. 

Tagewaren,  chief  of  the  bear  tribe. 
t    ———  -  weft  tribe. 


Ojecketa,        •  turkle  tribe. 

[G.  E.J 


458        HISTORY    OF    REDEMPTION. 

other  parts  of  the  earth  :  and  in  all  probability  Providence 
has  fo  ordered  it,  that  the  mariner's  compafs,  which  is 
an  invention  of  latter  times,*  (whereby  men  are  enabled 
to  fail  over  the  wideft  ocean,  when  before  they  durft  not 
venture  far  from  land)  fhould  prove  a  preparation  for 
what  God  intends  to  bring  to  pafs  in  the  glorious  times  of 
the  church,  viz.  the  fending  forth  the  gofpel  wherever  any 
of  the  children  of  men  dwell,  how  far  off  foever,  and 
however  feparated  by  wide  oceans  from  thofe  parts  of  the 
world  which  are  already  Christianized. 

There  has  of  late  years  been  alfo  a  very  considerable 
propagation  of  the  gofpel  in  the  dominions  of  Mufcovy. 
I  have  already  oblerved  the  reformation  which  there  has 
lately  been  among  thofe  who  are  called  Chriftians  there ; 
but  I  now  fpeak  of  the  heathen.  Great  part  of  the  vaft 
dominions  of  the  Emperor  of  Mufcovy  are  grofsly  heathen. 
The  greater  part  of  Great  Tartary,  a  heathen  country,  has 
in  later  times  been  brought  into  the  Mufcovite  government ; 
and  of  late  great  numbers  of  thofe  heathen  have  embraced 
the  Chriftian  religion. 

There  has  lately  been  likewife  a  very  confidcrable  pro 
pagation  of  the  ChrHHan  religion  among  the  heathen  in 
the  Eaft  Indies,  particularly  at  Malabar,  many  have  been 
brought  over  to  the  Chriftian  and  Proteftant  religion; 
chiefly  by  the  labours  of  miflionaries  fent  thither  by  the 
king  of  Denmark  ;  who  have  fet  up  fchools  among  them, 
and  a  printing  prefs  to  print  Bibles  and  other  books  for 
their  inftrnc~Uon,  in  their  own  language,  with  great  iuc- 
cefs.  (M) 

[3-1  The 

*  About  A.  D.  1302.  Gen.  Dift. 

(M)   Succefs  of  the  gofpel  in  the  EAST   INDIES.]     The  principal 
inftruments  in   this  work  appear  to  have  been  Meflrs.  Ziegenbalgn 
and  Plutfcho,  both  German  proteftants  and  Danifh  miflionaries, 
to  whom  others  were  afterwards  added.     The  fuccefs  of  their  mi- 
niilry  appears  to  be  not  merely  civilization,  nor  a  profeffion  of  the 
external  ceremonies  of  religion,  as  is  to  be  feared  is  generally  the  • 
cafe  with  the  boafted  converfions  of  the  Jefuits  and  other  Popift ' 
miflionaries ;   but  many  poor  Indians  were  favingly  brought  to 
Jefus  Chrift,  in  fpite  of  difficulties  which  an  European  can  hardly 
conceive. 


TO  THE  FALL  OF  ANTICHRIST.        469 

[3.]  The  laft  kind  of  fuccefs  which  there  has  lately 
been  of  the  gofpel,  which  I  fhall  take  notice  of,  is  the 
revivals  of  the  power  and  pradtice  of  religion  which  have 
lately  been.  And  here  I  fliall  take  notice  of  but  two  in- 
ftances. 

Firft,  there  has  been  not  long  fmce  a  remarkable  re 
vival  of  the  power  and  practice  of  religion  in  Saxony  in 
German,  through  the  endeavours  of  Auguftus  Hermannus 
Frank,  profeflbr  of  divinity  at  Hall  in  Saxony,  who  being 
a  perfon  of  eminent  charity,  the  great  work  that  God 
wrought  by  him,  began  by  his  fetting  on  foot  a  charita 
ble  defign.  It  began  only  with  his  placing  an  alms  box  at 
his  ftudy  door,  into  which  fome  poor  mites  were  thrown, 
whereby  books  were  bought  for  the  inftru£tion  of  the 
poor.  And  God  was  pleafed  fo  wonderfully  to  fmile  on 
his  defign,  and  fo  to  pour  out  a  fpirit  of  charity  on  people 
there  on  that  occafion,  that  with  their  charity  he  was 
enabled  in  a  little  time  to  ere6t  public  fchools  for  the 
inftru£tion  of  poor  children,  and  an  orphan  houfe  for  the 
fupply  and  inftru6Hon  of  the  poor ;  fo  that  at  laft  near 
five  hundred  children  were  maintained  and  inftrudted  in 
learning  and  piety  by  the  charity  of  others  ;  and  the  num 
ber  increafed  more  and  more  for  many  years,  and  till  the 
laft  account  I  have  feen.  This  was  accompanied  with  » 
wonderful  reformation  and  revival  of  religion,  and  a  fpirit 
of  piety  in  the  city  and  univerfity  of  Hall;  and  thus  it 

continued. 


One  of  the  miffionaries  letters,  dated  December  1 1,  1713,  men 
tions,  that  they  had  then  baptifed  and  joined  in  Chriftian  commu 
nion  246  perfons  (of  both  fexes).  And  another  letter  mentions 
the  whole  number  of  children  in  their  charity  fchool  to  be  78,  of 
which  56  were  lodged  in  the  houfe. — In  tranilating  the  firft  princi 
ples  of  Chriftianity  into  the  language  of  the  natives,  the  Malabrian 
fchool-mafter  who  aflifted  was  particularly  ftartlcd  at  the  boldncfs 
of  an  expreflion,  intimating  our  becoming  the  children  and  friends 
of  God,  and  propofed  laying  inftead  of  it,  that  God  might  allow 
'US  to  kifs  his  feet. 

[See  Propagation  of  the  Gofpel  in  the  Eaft  by  the  Danifh 
Miffionanes,  £c.  printed  at  London  1718.] 

[I.  N.J 


470          HISTORY    OF    REDEMPTION. 

continued.     Which  alfo  had  great  influence  in  many  other 
places  in  Germany.    (N) 

Another  thing  which  it  would  be  ungrateful  in  us  not 
to  take  notice  of,  is  that  remarkable  out-pouring  of  the 
Spirit  of  God  which  has  been  of  late  in  this  part  of  New 
England,  of  which  we,  in  this  town,  have  had  fuch  a  fhare. 
But  it  is  needlefs  for  me  particularly  to  defcribe  what 
you  have  fo  lately  been  eye  witnefles  to,  and  I  hope  mul 
titudes 

(N)   Orphan  Houfe,  &c.  at  Glauca.~]    In  the  year  1706,  the  ftate 
of  this  wonderful  undertaking  was  as  follows  : 

1.  An  hofpital  (the  building  of  which  coft  20,000  rix  dollars)  for 
the  maintenance  of  poor  orphans  of  both  fexes  ;  with  an  apothe 
cary's  mop,    printing  office,  bookfeller's  fhop,  and  other  offices, 
with  proper  perfons  to  fuperintcnd  them. 

2.  Ten  fchools  for  boys  and  girls  in  different  clafles. 

3.  A  provifion  for  widows,  poor  fludents,  ftrangers,  and  other 
neceffitous  perfons. 

4.  A  college  of  divinity. 

5.  A  collegiate  fchool  for  the  education  of  young  gentlemen  at 
the  expence  of  their  parents. 

This  work  was  begun  and  carried  on  by  a  fucceffion  of  provi 
dences,  the  moft  fingular  that  modern  times  have  feen  ;  all  the  fup- 
plies  for  a  long  time  being  communicated  in  a  manner  little  fhort 
of  miraculous.  One  may  give  an  idea  of  the  reft: 
,  "  Another  time,  fays  Profeffor  Frank,  I  flood  in  need  of  a  great 
fum  of  money,  infomuch  that  an  hundred  crowns  would  not  have 
ferved  my  turn,  and  yet  I  faw  not  the  lealr.  appearance  how  I  might 
be  fupplied  with  an  hundred  groats.  The  fteward  came  and  fet 
forth  the  want  we  were  in.  I  bid  him  to  come  again  after  dinner, 
and  I  refolved  to  put  up  my  prayers  to  the  Lord  for  his  afiiftance. 
When  he  came  again  after  dinner,  I  was  fli!l  in  the  fame  want,  and 
fo  appointed  him  again  to  come  in  the  evening.  In  the  mean  time 
a  friend  of  mine  came  to  fee  me,  and  with  him  I  joined  in  prayers, 
and  found  myfelf  much  moved  to  praife  and  magnify  the  Lord  for 
all  his  admirable  dealings  towards  mankind,  even  from  the  begin 
ning  of  the  world,  and  the  moft  remarkable  inftances  came  readily 
to  my  remembrance  whilft  I  was  praying.  I  was  fo  elevated  in 
praifing  and  magnifying  God,  that  I  infilled  only  on  that  exercife 
of  my  prefent  devotion,  and  found  no  inclination  to  put  up  many 
anxious  petitions  to  be  delivered  o,ut  of  the  prefent  necefiity.  At 
length  my  friend  taking  his  leave,  I  accompanied  him  to  the  door, 
where  I  found  the  fteward  waiting  on  one  fide  for  the  money  he 
wanted,  and  on  the  other, a  perfon  who  brought  an  hundred  and 
fifty  crowns  for  the  fupport  of  the  hofpital." 
{Piefas  Hallenfis,  or  an  Abftraft  of  Divine  Prov.  &c.  p.  15 — I  7.] 


1X3  THE  FALL  OF  ANTICHRIST.        471 

titudes  of  youfentible  of  the  benefit  of.  (o)— Thus  I  have 
mentioned  the  more  remarkable  infhnces  of  the  fucccfs 
which  the  gofpel  has  lately  had  in  the  world. 

(4-)   * 

(o)  Remarkable  CONVERSIONS  in  NEW  ENGLAND.]  We  have 
already  mentioned  in  the  lift  of  our  author's  works,  (p.  33.)  a 
narrative  of  this  extraordinary  event,  from  which  we  (hall  give  a 
fhort  extract,  for  the  gratification  of  fuch  of  our  readers  as  have 
never  feen  that  traft. 

"  In  the  latter  end  of  the  year  1733,  the  young  people  of  Nor 
thampton  in  New  England  (hewed  a  peculiar  readinefs  of  receiving 
inftruftion  ;  foon  after  this,  a  number  of  perfons  appeared  to  be 
converted  at  a  fmall  village  about  three  miles  from  the  town  :  in 
the  following  year  fome  remarkable  deaths  awakened  the  attention 
of  many  to  religious  concerns.  About  the  clofe  of  this  year  feveral 
perfons  were  fuddenly,  and  it  appears,  truly  converted,  particu 
larly  a  young  woman  who  had  been  remarkably  gay;  the  news  of 
which  flew  like  lightning,  and  produced  a  general  and  almofl  in- 
ftantaneous  alarm.  There  was  fcarcely,  fays  Mr.  Edwards,  a 
fingle  perfon  in  the  town,  either  old  or  young,  that  was  left  un 
concerned  about  the  great  things  of  the  eternal  world From 

day  to  day,  for  many  months  together,  might  be  feen  evident  in- 
ftances  of  finners  brought  out  of  darknefs  into  marvellous  light. 
This  foon  made  a  glorious  alteration  in  the  town  ;  fo  that  in  the 
fpring  and  fummer  following,  1735,  the  town  feemed  to  be  full  of 
the  prefence  of  God.  It  was  a  time  of  joy  in  families  on  account 
of  falvation's  being  brought  unto  them ;  parents  rejoicing  over 
their  children  as  new-born,  and  hufbands  over  their  wives,  and 
wives  over  their  hufoands.  The  goings  of  God  were  then  feen  in 
his  fandluary,  God's  day  was  a'delight,  and  his  tabernacles  were 
amiable.  Our  public  aflemblies  were  then  beautiful  ;  the  con 
gregation  was  alive  in  God's  fervice,  every  one  earneftly  intent  on 
the  public  worfhip,  every  hearer  eager  to  drink  in  the  words  of 
the  miniller  as  they  came  from  his  mouth  ;  the  affembly  in  general 
were,  from  time  to  time,  in  tears  while  the  word  was  preached  ; 
fome  weeping  with  forrow  and  diftrefs,  others  with  joy  and  love, 
others  with  pity  and  concern  for  the  fouls  of  their  neighbours.  Int 
all  companies,  on  whatever  occafion  perfons  met  together,  Chrift 
was  to  be  heard  of,  and  feen  in  the  midll  of  them  ;  even  at  wed 
dings,  which  formerly  were  merely  occafions  of  mirth  and  jollity, 
there  was  now  no  difcourfe  of  any  thing  but  the  things  of  religion^ 
and  no  appearance  of  any,  but  fpiritual  mirth. 

"Thofe  amongft.  us  that  had  been  formerly  converted,  were  great 
ly  enlivened  and  renewed  with  frefh  and  extraordinary  incomes  of 
the  Spirit  of  God  ....  Many  that  before  had  laboured  under  diffi 
culties  about  their  own  ftate,  had  now  their  doubts  removed  by 
more  fatisfying  experience,  and  more  clear  difcoveries  of  God's 
love.  And  there  were  mauy  initances  of  perfons  that  came  from 

abroad. 


47*        HISTORY    OF    REDEMPTION. 

(4.)   1  proceed  now   to  the  lad  thing  propofed  relating 
to  the   fuccefs  of    Chrift's  redemption  during  this  fpace, 
viz.  what  the  ftate  of  tilings  is  now  in  the  world  with  re 
gard 

abroad,  on  vifits,  or  on  buiinefs,  that  had  not  been  long  here  be 
fore,  to  all  appearance  they  were  favingly  wrought  upon,  and 
partook  of  that  fhower  of  divine  blefling  that  God  rained  down 
here,  and  went  home  rejoicing  ;  till  at  length  the  fame  work  be 
gan  evidently  to  appear  and  prevail  in  feveral  other  towns  in  the 
county." 

Mr.  Edwards  particularly  inftances  South  Hadley,  Sufiield, 
Deerfield,  Hatfield,  Weft.  Springfield,  Long  Meadow,  Enlield, 
Weftfield,  Hadley  Old  Town,  Northncld,  Windfor,  Coventry, 
Lebanon,  Durham,  Stratford,  Ripton,  Guildford,  Mansfield, 
Hebron,  Bolton,  Prefton,  and  even  in  fome  parts  of  the  Jerfeys: 
fome  of  the  minifters  who  were  peculiarly  blefled  in  the  above 
places  were,  befides  our  author,  Meflrs.  Bull,  Marfh,  Meachum, 
Wheelock,  Chancey,  Gould,  Noyes,  Williams,  Lord,  Owen* 
W.  and  G.  Tenmmt,  Crofa,  Freelinghaufa,  &c. 

"  I  am  far  from  pretending  (continues  our  author)  to  be  able 
to  determine  how  many  have  lately  been  the  fubje&s  of  fuch 
mercy  ;  but  if  I  may  be  allowed  to  declare  any  thing  that  appears 
to  me  probable  in  a  tiling  of  this  nature,  I  hope- that  more  than 
300  fouls  were  favingly  brought  home  to  Chriit  in  this  town,  in 
the  fpace  of  half  a  year,  (how  many  more  I  don't  guefs)  and  about 
the  fame  number  of  males  as  females  ....  And  I  hope  that  by  far 
the  greater  part  of  perfons  in  this  town,  above  16  years  of  age,  are 
fuch  as  have  the  faving  knowledge  of  Jcfus  Chriit  ;  and  fo  by  what 
I  have  heard,  I  fuppofe  it  is  in  fome  other  places,  particularly  at 
Sunderland  and  South  Hadley.  ...  I  fuppofe  there  were  upwards 
of  fifty  perfons  in  this  town  above  40  years  of  age  ;  and  more 
than  twenty  of  them  above  50,  and  about  10  of  them  above  60, 
and  two  of  them  above  70  years  of  age.  ...  I  fuppofe,  near  thirty 
were  to  appearance  fo  wrought  upon  between  10  and  14  years  of 
age,  and  two  between  9  and  10,  and  one  of  about  4  years  of  age. 

"  The  work  of  God's  fpirit  feemed  to  be  at  its  greateft  height  in 
this  town,  in  the  former  part  of  the  fpring;  at  which  time  God's 
work  in  the  convention  of  fouls  was  carried  on  amongtl  us  in  fo 
wonderful  a  manner,  that  fo  far  as  I,  by  looking  back,  can  judge 
from  the  particular  acquaintance  I  have  had  with  fouls  in  this  work, 
it  appears  to  me  probable,  to  have  been  at  the  rate,  at  leaft,  of 
four  perfons  in  a  day,  or  near  thirty  in  a  week,  take  one  with  ano 
ther,  for  five  or  fix  weeks  together  :  when  God  in  fo  remarkable  a 
manner  took  the  work  into  his  own  hands,  there  was  as  much  done 
in  a  day  or  two,  as  at  ordinary  times,  with  all  endeavours  that  men 
ran  ufe,  and  with  fach  a  bleffing  as  we  commonly  have,  is  done  in 
a  year.  [Narrative,  p.  14 — 79.] 

While 


TO  THE  FALL  OF  ANTICHRIST.        473 

gard  to  the  church  of  Chrift,  and  the  fuccefs  of  Chrift's 
purchafe.  And  this  I  would  do,  bv  iliowing  how  things 
now  are,  compared  with  the  firft  times  of  the  Reformation. 
And,  i.  Wherein  the  ftate  of  things  is  changed  for  the 
worfe  ;  and,  2.  How  it  is  altered  for  the  better. 

[i.]  I  would  fhow  wherein  the  ftate  of  things  is  al 
tered  from  what  it  was  in  the  beginning  of  the  Refor 
mation,  for  the  worfe,  and  it  is  fo  efpecially  in  thefe  three 
refpec"rs. 

Firft,  The  Reformed  church  is  much  diminifhed.  The 
Reformation  formerly,  as  was  obferved  before,  was  fup- 
pofed  to  take  place  through  one  half  of  Chriftendom,  ex 
cepting  the  Greek  church  ;  but  now  the  Proteftant  church 
is  much  diminifhed.  Heretofore  there  have  been  many 
famous  Proteftant  churches  in  different  parts  of  France 
who  ufed  to  meet  together  in  fynods,  and  maintain  a  regu 
lar  difcipline  ;  and  great  part  of  that  kingdom  were  Pro- 
teftants  ;  the  Proteflant  church  of  France  was  a  great  part 
of  the  glory  of  the  Reformation.  But  now  it  is  far  other- 
wife  :  this  church  is  all  broken  to  pieces  and  fcattered. 
The  Proteftant  Religion  is  almoft  wholly  rooted  out  of 
that  kingdom  by  the  cruel  persecutions  which  have  been 
there,  and  there  are  now  but  very  few  Proteftant  afTcm- 
blies  in  all  that  kingdom.— The  Proteftant  intereft  is  alfo 
greatly  diminifhed  in  Germany.  There  were  feveral  fove- 

3  P  reign 

While  we  are  coniidering  the  wonderful  works  of  God  in  Ame 
rica,  we  cannot  perfuade  ourfelves  to  omit  the  remarkable  fuccefs 
which  attended  the  miniilry  of  the  excellent  Mr.  Whitefield  in 
different  parts  of  America,  in  the  years  1738,  1740,  arid  1770, 
where  incredible  numbers  attended  his  miniftry,  and  much  good 
was  done  ;  it  may  be  needlefs  to  mention,  that  in  Georgia  he 
founded  an  orphan  houfe  on  a  plan  limilar  to  that  of  ^Profeffor 
Franck,  above  mentioned. 

Prolix  as  this  note  may  appear,  we  cannot  deny  ourfelves  the 
pleafure  of  adding,  that  in  the  year  1764,  the  gofpel  was  remark 
ably  fuccecdedin  Long  Ifland.  At  Eaft  Hampton  only,  where  a 
Mr.  Bull  was  miniiler,  nearly  200  appeared  to  be  truly  converted, 
with  circumitances  nearly  fimilar  to  the  great  work  mentioned  by 
Mr.  Edwards.  At  Huntingdon,  Smith  Town,  Bridge  Hampton, 
and  Southold  alfo,  the  like  work  was  carried  on,  to  the  glory  of 
divine  grace,  and  falvation  of  multitudes.  £1.  N.] 


474        HISTORY   OF   REDEMPTION. 

reign  princes  formerly  who  were  Proteftants,  whofe  fuc- 
ceflbrs  are  now  Papifts ;  as,  particularly  the  Elector  Pala 
tine,  and  tlie  Elector  of  Saxony.  The  kingdom  of  Bo 
hemia  was  formerly  a  Proteftant  kingdom,  but  is  now  in 
the  hands  of  the  Papifts :  Hungary  was  alfo  formerly  a 
Proteftant  country  ;  but  the  Proteftants  there  have  been 
greatly  reduced,  in  a  great  meafure  fubdued,  by  the  perfe- 
cutions  there.  And  the  Proteftant  intereft  has  no  way  re 
markably  gained  ground  of  late  of  the  church  of  Rome. 

Another  thing  wherein  the  ftate  of  things  is  altered  for 
the  worfe  from  what  was  in  the  former  times  of  the  Re 
formation,  is  the  prevailing  of  licentloufncfs  in  principles 
and  opinions.  There  is  not  now  that  fpirit  of  ortho 
doxy  which  there  was  then  :  there  is  very  little  appearance 
of  zeal  for  the  myfterious  and  fpiritual  doctrines  of  Chrii- 
tianity  ;  and  they  never  were  fo  ridiculed,  and  had  in  con 
tempt,  as  they  are  in  the  prefent  age  ;  and  efpecially  in 
England,  the  principal  kingdom  of  the  Reformation.  In 
this  kingdom,  thofe  principles,  on  which  the  power  of 
godlinefs  depends,  are  in  a  great  meaiure  exploded,  and 
Arianifm,  Socinianifm,  Arminianilm  and  Deifm,  prevail, 
and  carry  almoft  all  before  them,  (p)  And  particularly 
hiftory  gives  no  account  of  any  age  wherein  there  was  fo 

great 

(p)  DEISM  prevails^  This  note  will  prefent  the  reader  with 
the  dying  words  of  two  of  the  moft  celebrated  infidels  the  age  has 
produced.  Rouffeau,  in  the  article  of  death,  faid  to  his  wife, 
'  Ah  !  my  dear,  how  happy  a  thing  is  it  to  die,  when  one  has  no 
reafon  for  remorfeor  felf-reproach. — Eternal  Being  !  the  foul  that 
I  am  now  going  to  give  thee  back,  is  as  pure,  at  this  moment,  as 
it  was  when  it  proceeded  from  thee  : — render  it  partaker  of  thy 
felicity  !'  After  a  few  more  fentences  he  dropt  gently  on  the  floor, 
llghed  and  expired. 

[See  Pa//ifol's  Eulogium.  Mon.  Rev.  Feb.  1779.] 

The  other  inftance  is  the  celebrated  VOLTAIRE,  who  when  he 
drew  near  his  end,  in  order  to  die  in  piece,  and  have  Chriftian 
burial,  pretended  to  turn  catholic  ;  the  curate  of  St.  Sulpice  hav 
ing,  with  fome  difficulty,  gained  admittance  to  his  chamber,  afks 
him  in  a  Hammering  voice, — '  Sir,  do  you  acknowledge  the  divi 
nity  of  JefusChrifc  ?' — Voltaire  exclaimed,  extending  his  arms — 
'  In  the  name  of  God,  Sir,  do  not  mention  that  man's  name  to 
me  !' — Thefe  were  his  la(l  words. 

[See  Voltaire's  Life,  Mon.  Rev.  Feb.  1788.] 


TO    THE    FALL   OF  ANTICHRIST.       475 

great  an  apoftafy  of  thofe  who  had  been  brought  up  under 
the  light  of  the  gofpel,  to  infidelity  ;  never  was  there  fuch 
a  rejection  of  all  revealed  religion  :  never  was  any  age 
wherein  was  fo  much  fcoffing  at  and  ridiculing  the  gofpel 
ofChrift,  by  thofe  who  have  been  brought  up  under  gof 
pel  light,  as  at  this  day. 

Another  thing  wherein  things  are  altered  for  the  worfe, 
is,  that  there  is  much  lefs  of  the  prevalency  of  the  power 
of  godlinefs,  than  there  was  at  the  beginning  of  the  Re 
formation.  A  glorious  out-pouring  of  the  Spirit  of  God 
accompanied  the  firft  reformation,  not  only  to  convert 
multitudes  in  fo  fhort  a  time  from  popery  to  the  true  re 
ligion,  but  to  turn  many  to  God  and  true  godlinefs.  Re 
ligion  glorioufly  flourished  in  one  country  and  another,  as 
moft  remarkably  appeared  in  thofe  times  of  terrible  per- 
fecution,  which  have  already  been  fpoken  of.  But  now 
there  is  an  exceeding  great  decay  of  vital  piety  ;  yea,  it 
feems  to  be  defpifed,  called  enthufiafm,  whimfy,  and  fan- 
aticifm.  Thofe  who  are  truly  religious,  are  commonly 
looked  upon  to  be  crack-brained,  and  befide  their  right 
mind  ;  and  vice  and  profanenefs  dreadfully  prevail,  like  a 
flood  which  threatens  to  bear  down  all  before  it. 

But  I  proceed  to  fhow,  [2.]  in  what  refpecl:  things 
are  altered  for  the  better ;  firft,  the  power  and  influence 
of  the  Pope  is  much  diminifhed.  Although,  fmce  the 
former  times  of  the  Reformation,  he  has  gained  ground 
in  extent  of  dominion  ;  yet  he  has  loft  in  degree  of  in 
fluence.  The  vial  which  in  the  beginning  of  the  Refor 
mation  was  poured  out  on  the  throne  of  the  beaft,  to  the 
great  diminifhing  of  his  power  and  authority  in  the  world 
has  continued  running  ever  fmce.  The  Pope,  foon  after 
the  Reformation,  became  lefs  regarded  by  the  princes  of 
Europe  than  he  had  been  before.  Many  of  the  popifh 
princes  thcmfelves  feem  to  regard  him  very  little  more 
than  they  think  will  ferve  their  own  defigns  ;  of  which 
there  have  been  feveral  remarkable  proofs  and  inftances  of 
late,  (oj  There 

(  oj  The  PRESENT^?/*'  of  popery.']  On  this  ftibjeclve  take  the 
liberty  to  add —  I .  That  the  temporal  power  of  the  Pope  feems 

3  P  2  nearly 


476         HISTORY    OF    REDEMPTION. 

There  is  far  lefs  perfecution  now  than  there  was  in  the 
fir  ft  times  of  the  Reformation.  You  have  heard  already 
how  dreadfully  perfecution  raged  in  the  former  times  of 
the  Reformation  ;  and  there  is  fomething  of  it  ftill.  Some 
parts  of  the  proteftant  church  are  at  this  day  under  per 
fecution, 

nearly  at  an  end  :  the  Emperor  of  Germany,  King  of  France,  and 
other  catholic  princes,  while  they  pay  a  ceremonial  refpedl  to  the 
perfon  of  his  Holinefs,  take  erery  opportunity  to  weaken  his  au 
thority.  "  The  infallibility  of  the  Pope,  fays  Voltaire,  is  a  chi 
mera  not  believed  even  at  Rome,  and  yet  maintained;  and  the  Pope 
a  facred  perfon  whofe  feet  are  to  be  kifled,  and  his  hands  bound." 

2.  Yet  the  fpiritual  authority  of  the  Pope  is  ftill  regarded,  at 
leaft  by  the  vulgar.     A  popifh  traft,  publifhed  within  thefe  few 
years,  ftates  the  principles  of  popery  thus,  "  All  and  every  catho 
lic,  throughout  the  whole  world,  does  believe  as  the  council  of 
Trent  has  decreed,  whether  they  know  the  words  of  the  decree  or 
not ;  becaufe  all  catholics  have  an  implicit  faith  in  the  church,  that 
is,  they  all  believe  as  the  church  believes,  whether  they  examine 
into  the  matter  Jtfelf  or  not,  and  that  purely  on  her  unerring  au 
thority  ;  an  explicit  faith  being  not  required  ;  for  if  an  explicit 
faith  was  required,  -there  is  few  would  be  catholics,  becaufe  there 
is  not  perhaps  one  priefl  in  twenty  that  can  give  a  plain  and  pofi- 
tive  account  of  all  the  articles  of  faith  which  the  church  has  ordain 
ed."    [Old  Fafhioned  Farmer's  Reafons  for  turning  Catholic.  &c.] 

In  France  indeed,  and  fome  other  countries,  the  principles  of 
popery  are  fo;ne\vhat  refined  ;  many  of  its  fuperftitions  dropped, 
and  monafteries  grow  into  general  difrepute  :  but  in  Portugal  the 
fame  religious  farces  are  acted  in  Pafiion  Week  as  formerly,  and 
the  blood  of  St.  Januarius  is  ftill  pretended  to  be  liquified  annually 
with  the  fame  ridiculous  circumftances  as  aforetime. 

3.  We  mall  conclude  this  note  with  the  character  of  the  prefent 
Pope,   from  a  celebrated  Modern  Traveller — "  Pius  VI.  (formerly 
Cardinal  Beofchi)  performs  all  the  religious  functions  of  his  office 
in  the  moft  folemn  manner. — I  lately  happened  to  be  at  St.  Peter's 
church  when  there  was  fcarcely  any  body  there;  .  .  .  the  Pope  en 
tered  with  a  very  few  attendants;  when  he  came  to  the  ftatue  of 
St.  Peter  ....  he  bowed,  he  kneeled,  he  kifTed  the  foot,  and  then 
rubbed  his  brow  and  his  whole  head  with  every  mark  of  humility, 
fervour,  and  adoration,  upon  the  facred  ftump.  ...  It  is  no  more, 
one  half  of  the  foot  having  been  long  fince  worn  by  the  lips  of  the 

pious This  uncommon  appearance  of  zeal  in  the  Pope,  is  not 

in-.;,;ited  to  hypocrify,  or  to  policy  ;  but  is  fuppofed  to  proceed 
entirely  from  a  conviction  of  the  efficacy  of  thefe  holy  frictions  ; 
an   opinion  which  has  given   people  a   much  higher  idea  of  the 
ftrength  of  his  faith  than  his  underftanding." 

[Dr.  MOORE'S  View  of  Soc.  and  Mann,  in  Italy.  Let.  64.] 


TO   THE   FALL   OF   ANTICHRIST.       477 

fecution,  and  fome  probably  will  be  fo  until  the  church's 
fufFering  and  travail  is  at  an  end,  which  will  not  be  till 
the  fall  of  ahtichrift.  But  it  is  now  in  no  meafure  as  it 
was  heretofore.  There  does  not  feem  to  be  the  fame  fpirit 
of  perfecution  prevailing  ;  it  is  become  more  out  of  fafhion 
even  among  the  popifli  princes.  The  wickednefs  of  the 
enemies  of  Chrift,  and  the  oppofition  againft  his  caufe, 
feem  to  run  in  another  channel.  The  humour  now  is,  to 
deipife  and  laugh  at  all  religion  ;  and  there  feems  to  be  a 
fpirit  of  indifFerency  about  it.  However,  fo  far  the  (late 
of  things  is  better  than  it  has  been,  that  there  is  fo  much 
lefs  of  perfecution. 

There  is  a  great  increafe  of  learning  :  in  the  dark  times 
of  popery  before  the  Reformation,  learning  was  fo  far  de 
cayed,  that  the  world  feem  to  be  over-run  with  barbarous 
ignorance.  Their  very  priefts  were  many  of  them  grofsly 
ignorant.  Learning  began  to  revive  with  the  Reforma 
tion,  which  was  owing  very  much  to  the  art  of  printing, 
which  was  invented  a  little  before  the  Reformation  ;  and 
fince  that,  learning  has  increafed  more  and  more,  and  at 
this  day  is  undoubtedly  raifed  to  a  greater  height  than 
ever  it  was  before  :  and  though  little  good  ufe  is  made  of 
it  by  the  greater  part  of  learned  men,  yet  the  increafe  of 
learning  in  itfelf  is  a  thing  to  be  rejoiced  in,  becaufe  it  is, 
if  duly  ufed,  an  excellent  handmaid  to  divinity,  and  is  a 
talent  which,  if  God  gives  men  an  heart,  affords  them  an 
opportunity  to  do  great  things  for  the  advancement  of 
the  kingdom  of  Chrift,  and  the  good  of  fouls.  That 
learning  and  knowledge  fnould  greatly  increafe  before  the 
glorious  times,  feems  to  be  foretold.  [Dan.  xii.  4.]  '  But 
'  thou,  O  Daniel,  (hut  up  the  words,  raid  feal  the  book, 
'  even  to  the  time  of  the  end  :  many  fliall  run  to  and  fro, 
'  and  knowledge  (hall  be  increafed.'  And  however  little 
now  learning  is  applied  to  the  advancement  of  rsligion  ; 
yet  we  may  hope  that  the  days  are  approaching  wherein 
God  will  make  great  ufe  of  it  for  the  advancement  of  the 
kingdom  of  Chrift. 

God  in  his  providence  now  feems  to  be  acting  over 
again  the  fame  part  which  he  did  a  little  before  Chrift 

came. 


478        HISTORY   OF   REDEMPTION. 

came.  In  the  age  wherein  Chrift  came  into  the  world, 
learning  greatly  prevailed  and  was  at  a  greater  height  than 
ever  it  had  been  before  ;  and  yet  wickednefs  never  pre 
vailed  more  than  then.  God  was  pleafed  to  fuffer  human 
learning  to  come  to  fuch  a  height  before  he  fent  the  gof- 
pel  into  the  world,  that  they  might  fee  the  infufficiency 
of  their  own  wifdom  for  obtaining  the  knowledge  of  God  : 
when  the  goipel  had  prevailed  firft  without  the  help  of 
man's  wifdom,  then  God  was  pleafed  to  make  ufe  of 
learning  as  an  handmaid.  So  now  learning  is  at  a  height 
beyond  what  it  was  in  the  age  when  Chrift  appeared  ; 
and  yet  men  trufting  to  their  learning,  they  grope  in  the 
day  time  as  in  the  night.  Learned  men  are  exceedingly 
divided  in  their  opinions  concerning  matters  of  religion, 
and  run  into  all  manner  of  pernicious  errors.  They  (corn 
to  fubmit  their  reafon  to  divine  revelation,  to  believe 
any  thing  that  is  above  their  comprehenfion  ;  and  fo  being 
wife  in  their  own  eyes,  they  become  fools,  and  even 
vain  in  their  imaginations,  and  turn  the  truth  of  God 
into  a  lie,  and  their  foolim.  hearts  are  darkened.  [See 
Rom.  i.  21,  &c.] 

But  yet,  when  God  has  fufficiently  fhown  men  the  in- 
fufficiency  of  human  wifdom  and  learning  for  the  purpofes 
of  religion,  and  when  the  appointed  time  comes  for  that 
glorious  out-pouring  of  the  Spirit  of  God,  when  he  will 
himfelf  by  his  own  immediate  influence  enlighten  mens' 
minds  ;  then  may  we  hope  that  God  will  make  ufe  of  the 
great  increafe  of  learning,  as  a  means  of  a  glorious  ad 
vancement  of  the  kingdom  of  his  Son.  Then  {hall  hu 
man  learning  be  fubfervient  to  the  understanding  of  the 
icriptures,  and  to  a  clear  explanation  and  a  glorious  de 
fence  of  the  doctrines  of  Chriftianity.  And  there  is  no 
doubt  to  be  made  of  it,  that  God  in  his  providence  has 
of  late  given  the  world  the  art  of  printing,  and  fuch  a 
great  increafe  of  learning,  to  prepare  for  what  he  defigns 
to  accomplim  for  his  church  in  the  approaching  days  of 
its  profperity. 

HAVING 


TO   THE   FALL   OF   ANTICHRIST.       479 

HAVING  now  fliown  how  the  work  of  redemption  has 
been  carried  on  from  the  fall  of  man  to  the  prefent  time, 
before  I  proceed  any  further,  I  would  make  fome  AP 
PLICATION. 

From  what  has  been  faid,  we  may  fee  great  evidence  of 
the  truth  of  the  Chriftian  religion,  and  that  the  fcriptures 
are  the  word  of  God.  There  are  three  arguments  of  this, 
which  I  (hall  take  notice  of,  which  may  be  drawn  from 
what  has  been  faid. 

(i.)  It  may  be  argued  from  that  violent  and  inveterate 
oppofition  there  has  always  appeared  of  the  wickednets 
of  the  world  againft  this  religion.  The  religion  that  the 
church  of  God  has  profeffed  from  the  firft,  has  always 
been  the  fame  as  to  its  eflentials.  The  church  of  God 
from  the  beginning,  one  fociety.  The  Chriftian  church 
which  has  been  fince  Chrift's  afcenfion,  is  manifeftly  the 
fame  fociety  with  the  church  before  Chrift  came  :  they  are 
built  on  the  fame  foundation.  The  revelation  on  which 
both  have  depended,  is  effentially  the  fame  ;  only  the  fub- 
jecls  of  it  are  now  more  clearly  revealed  in  the  New  Tef- 
tament  than  they  were  in  the  Old.  The  church  before 
the  flood  was  built  on  the  foundation  of  thofe  revelations 
of  Chrift  which  were  given  to  Adam,  Abel,  and  Enoch, 
and  others  of  that  period.  The  church  after  the  flood  was 
built  on  the  revelations  made  to  Noah,  Abraham,  Melchi- 
fedek,  Ifaac,  Jacob,  Jofeph,  Job,  and  other  holy  men. 
After  this  the  church  depended  on  the  fcriptures  them- 
felves  as  they  gradually  increafed  ;  fo  that  the  church  of 
God  has  always  been  built  on  the  foundation  of  divine  re 
velations  which  were  eflentially  the  fame,  and  are  fum- 
marily  comprehended  in  the  holy  fcriptures. 

So  that  the  oppofition  which  has  been  made  to  the 
church  of  God  in  all  ages,  has  always  been  againft  the 
fame  religion,  and  the  fame  revelation.  Now  therefore 
the  violent  and  perpetual  oppofition  that  has  ever  been 
made  by  the  corruption  and  wickednefs  of  mankind  againft 
the  church,  is  a  ftrong  argument  of  the  truth  of  this  reli 
gion,  and  the  revelation  upon  which  the  church  has  always 

been 


48o        HISTORY    OF    REDEMPTION. 

been  built.  Contraries  are  well  argued  one  from  another 
We  may  well  and  fafely  argue,  that  a  thing  is  good,  ac 
cording  to  the  degree  in  which  evil  oppofes  it.  Now  it  is 
evident,  that  the  wicked  world  has  had  a  perpetual  hatred 
to  the  church  and  her  religion,  and  has  made  moft  violent 
oppofition  againft  it. 

That  the  church  of  God  has  always  met  with  great 
oppofition  in  the  world,  none  can  deny.  This  is  plain 
by  profane  hiftory  fo  high  as  that  reaches  ;  and  before 
that,  divine  hiftory  gives  us  the  fame  account.  The 
church  of  God,  and  its  religion  and  worfhip,  began  to  be 
oppofcd  in  Cain's  and  Abel's  time,  and  was  fo  when  the 
earth  was  rilled  wich  violence  in  Noah's  days.  And  af 
ter  this  the  church  was  oppofed  in  Egypt ;  and  llVael 
always  hated  by  the  nations  round  about,  agreeable  to  that 
text  [Jer.  xii.  9.]  '  Mine  heritage  is  unto  me  a  fpeck- 
*  led  bird,  the  birds  round  about  are  againft  her.'  After 
the  Babylonifh  captivity,  the  church  was  perfecuted  by 
Antiochus  Epiphanes,  and  others.  And  how  was  Chrift 
perfecuted  when  on  earth  !  and  the  apoftles  and  other 
Chriftians  by  the  Jews,  before  the  deftruftion  of  Jerufa- 
lem  !  and  dreadful  was  the  oppofition  of  the  heathen  world 
againft  the  Chriftian  church  before  Conftantine  !  And 
lince  that,  yet  more  violent,  and  fpiteful,  and  cruel  has 
been  the  oppoiition  of  antichrift.— There  is  no  fuch  in- 
ftance  of  oppoiition  to  any  other  religion.  Other  profef- 
lions  have  enjoyed  their  religions  in  peace  and  quietnefs, 
however  they  have  differed  from  their  neighbours.  One 
nation  has  worfhipped  one  fet  of  gods,  and  others  another, 
without  molefting  or  difturbing  one  another  about  it. 
All  the  fpite  and  oppofition  has  been  againft  the  religion 
of  the  chorch  of  Chrift  as  though  they  could  never  fatisfy 
their  cruelty.  (R)  They  put  their  inventions  upon  the 

rack 

(R)  No  religion  perfecuted  !He  the  CHRISTIAN.]  Should  this  faft 
be  controverted,  we  beg  leave  to  obferve, 

I.  That  though  the  profefTors  of  other  religions  have  pleaded 
the  fuflcring  of  pcrfecution  ;  yet  it  has  feldom  been  with  the  fame 
truth.  The  jefuits  were  fome  years  iince  expelled  Japan  and  cal 
led 


TO   THE    FALL  OF    ANTICHRIST.       /rbi 

iack  to  find  out  torments  that  fhould  be  cruel  enough  ;  arid 
yet  their  thirfc  hr.r,  never  been  fatislied  with  blood. 

So  that  it  is  out  of  doubt,  that  this  religion,  and  the 
fcriptures,  have  always  been  malignantly  copofed  in  the 
world.  The  only  queftion  is,  whether  it  be  the  wicked- 
nefs  and  corruption  of  the  world,  or  not,  that  has  done 
this  ?  But  of  this  there  can  be  no  more  doubt  than  of  the 
other,  if  we  coniider  how  caufelefs  this  cruelty  has  always 
been,  who  were  the  oppofers,  and  the  manner  in  which 
they  acled.  The  oppofition  has  chiefly  been  from  hea- 
thenifm  and  popery;  which  are  both  of  them  very  evil,  and 
the  fruits  of  the  blindnefs,  corruption,  and  wickednefs 
ot  men,  as  the  very  Deifts  themfelves  confefs.  The 
light  of  nature  fhows,  that  the  religion  of  Heathens,  con- 
filling  in  the  worfhip  of  idols,  and  facrificing  their  chil 
dren  to  them,  and  in  obfcene  and  abominable  rites  and 
ceremonies,  13  wickednefs.  And  the  fuperfritious  idola 
tries  and  ufurpations,  of  the  church  of  Rome,  are  now 
lefs  contrary  to  the  light  of  reafon.  By  which  it  appears, 
that  the  oppofition  againft  the  church  of  God  has  been 
made  by  wikced  men.  And  with  regard  to  the  oppolition 
of  die  Jews  in  Chrirl's  and  the  apoftles  times,  it  was 
when  the  people  were  generally  become  exceedingly  wick 
ed,  as  ycfcp/ius  and  other  Jewifh  writers  who  lived  tbout 
that  time  acknowledge.  And  that  it  has  been  mere  v,  ick- 
ednefs  that  has  made  this  oppofition  is  manifeft  from  the 

3  Q^  manner 

led  itperfecntion  for  the  gofpel ;  but  it  is  well  known  that,  not  their 
religion,  but  their  treafonable  practices,  procured  their  ruin. 

2.  That  though  the  papifts  have  gone  fo  much  beyond  then- 
pagan  predeceffors  as  to  perfccute  all  religions  but  their  own,  Pa 
gan,  Jewifh  and  MaSiometan,  as  well  as  Proteftant ;  yet  thcfe  have 
never  yet  been  fo  general,  nor  fo  long  continued.     Hiftory,  as  our 
author  rightly  obferves,  cau  produce  no  other  iriilance  of  perfecu- 
tion  being  continued  with  fo  little  intermiffion  for  fo  many  cen 
turies. 

3.  That  though  religion  has  in   moft  cafes  been  the  pretence 
for  popifh  ft  verities,  it  has  often  not  been  the  true  caufe.     The 
Morifcoes  and  Jews  were  expelled  Spain,  and  diabolical  cruelties 
exercifetl  in  South  America,  .rather  that  their  perfecutors  might 
have  a  pretence  for  fdi'.ing  their  poffefiiorrt,  than  from  any  zeal 
:f«r  religion.  [G.  E.j 


482         HISTORY    OF    REDEMPTION. 

manner  of  the  oppoiition,  the  extreme  violence,  injuitice, 
and  cruelty,  with  which  the  church  of  God  has  been  treat 
ed.  It  fceins  to  ihow  the  hand  of  malignant  infernal 
fpirits  in  it. 

Now  what  reafon  can  be  affigned,  why  the  corruption 
and  wickednefs  of  the  world  mould  fo  implacably  fet  it- 
felf  againft  the  religion  of  Jefus  Chrift,  and  againft  the 
fcriptures,  but  only  that  they  are  contrary  to  wickednefs. 
and  confequently  good  and  holy  ?  Why  ihould  the  enemies 
of  Chrift,  for  fo  many  thoufand  years  together,  manifeft 
fuch  a  mortal  hatred  of  this  religion,  but  only  that  it  is 
the  caule  of  God  ?  If  the  fcriptures  be  not  the  word  of 
God,  and  the  religion  of  the  church  of  Chrift  be  not  the 
true  religion,  then  it  muft  follow,  that  it  is  nothing  but 
a  pack  of  lies  and  delufions,  invented  by  the  enemies  of 
God  thcmfelves.  And  if  this  were  fo,  it  is  not  likely 
that  the  enemies  of  God,  and  the  wickednefs  of  the  world, 
would  have  maintained  fuch  a  perpetual  and  implacable 
enmity  againft  it. 

(2.)  It  is  a  great  argument  that  the  Chriftian  church 
and  its  religion  is  from  God ;  that  it  has  been  upheld  hi 
therto  through  all  the  oppofition  and  dangers  it  has  met 
with.  That  the  church  of  God  and  the  true  religion, 
which  has  been  fo  continually  and  violently  oppofed,  with 
fo  many  endeavours  to  overthrow  it,  and  which  has  fo 
often  been  brought  to  the  brink  of  ruin,  and  almoft  fwal- 
lowed  up,  through  the  greateft  part  of  fix  thoufand  years, 
has  yet  been  upheld,  does  moft  remarkably  fhow  the  hand 
of  God  in  favour  of  it.  This,  if  properly  confidered,  will 
appear  one  of  the  greateft  wonders  and  miracles  that  ever 
came  to  pafs.  There  is  nothing  like  it  upon  the  face  of 
the  earth.  As  to  the  old  world,  which  was  before  the 
flood,  that  was  overthrown  by  a  deluge  of  waters;  but 
yet  the  church  of  God  was  preferved.  Satan's  vifible 
kingdom  on  earth  was  then  -entirely  overthrown  ;  but 
the  vifible  kingdom  of  Chrift  never  has  been.  All  the  an 
cient  monarchies  of  which  we  read  in  former  ages,  they 
are  long  fmce  come  to  an  end  ;  they  have  all  grown  old, 
and  have  vanifhed  away ;  '  The  moth  has  eaten  them 

*  up 


TO    THE   FALL    OF   ANTICHRIST.       483 

'  up  like  a  garment,   and  the   worm  has  eaten  them  like 
'   wool;'  but  yet  God's  church  remains. 

Never  were  there  fuch  potent  endeavours  to  deflroy 
any  thing  elfe,  as  there  has  been  to  deftroy  the  church. 
Other  kingdoms  and  focieties  of  men,  which  have  ap 
peared  to  be  ten  times  as  ftrong  as  the  church  of  God, 
have  been  deftroyed  with  an  hundredth  part  of  the  oppofi- 
tion  which  the  church  of  God  has  met  with  ;  which 
mows,  that  it  is  God  who  has  been  the  protector  of  the 
church.  For  it  is  moft  plain,  that  it  has  not  upheld  it- 
felf  by  its  own  ftrength  ;  for  the  moft  part,  it  has  been 
a  very  weak  fociety.  The  children  of  Ifrael  were  but  a 
fmall  handful  of  people  in  comparifon  of  thofe  who  often 
fought  their  overthrow.  And  in  Chrift's  time,  and  in 
the  beginning  of  the  Chriftian  church  after  his  refurrec- 
tion,  they  were  but  a  remnant;  whereas  the  whole  mul 
titude  of  the  Jewifh  nation  were  againft  them.  And  fo 
in  the  beginning  of  the  Gentile  church  :  they  were  but  a 
fmall  number  in  comparifon  with  their  heathen  perfecu- 
tors.  Alfo  in  the  dark  time  of  antichrift,  before  the  re 
formation,  they  were  but  a  handful  ;  and  yet  their  ene 
mies  could  not  overthrow  them.  And  it  has  commonly 
happened  that  the  enemies  of  the  church  have  not  only 
had  the  greateft  number,  but  alfo  the  civil  authority  on 
their  iide.  So  in  Egypt,  Ifrael  were  only  flaves  to  the 
Egyptians,  and  yet  they  could  not  deflroy  them.  Like- 
wife  in  the  time  of  Antiochus  Epiphanes,  under  the  hea-, 
then  Roman  government,  and  for  the  moft  part  fmce  the 
rife  of  antichrift,  the  civil  power  was  all  on  the  fide  of 
the  perfecutors,  and  die  church  feemed  to  be  in  their 
hands.  And  not  only  has  the  ftrength  of  the  enemies  of 
the  church  been  greateft,  but  ordinarily  the  church  has 
not  ufed  what  ftrength  they  have  had  in  their  own  defence, 
but  have  committed  themfelves  wholly  to  God.  So  ii 
was  in  the  Jewith  perfecutions  before  the  deftrudHon  of 
Jcrufalem  by  the  Romans ;  and  in  the  heathen  perfecu 
tions  before  Conftantine,  the  Chriftians  did  not  attempt 
to  make  any  forcible  refiftance  to  their  heathen  perfecu 
tors.  So  it  has  for  the  moft  part  been  under  the  Popilh 

3  Q_2  perfceutors. 


HISTORY    OF    REDEMPTION. 

perfecutors.  So  it  has  for  the  moft  part  been  under  the 
Popilh  perfecutions ;  and  yet  they  have  never  been  able 
to  overthrow  the  church  of  God :  but  it  (lands  to  this 
very  clay. 

This  is  flill  the  more  wonderful,  if  we  confider  how 
often  the  church  has  been  brought  to  the  brink  of  ruin, 
and  the  cafe  feemed  to  be  defperate.  In  the  time  of  the 
old  world,  wickednefs  fo  prevailed,  that  but  one  religious 
family  was  left.  At  the  Red  Sea,  when  Pharaoh  and  his 
hod  thought  they  were  quite  fure  of  their  prey ;  and 
from  time  to  time  in  the  church  of  Ifrael,  God  deli 
vered  them,  as  lias  been  fhown.  Thus  under  the  tenth 
and  laft  heathen  perfecution,  their  perfecutors  boafted 
that  they  had  ueftroyed  the  Chriftians,  and  overthrown  the 
church  ;  yet  in  the  midft  of  their  triumph,  the  Chi  ifrian 
church  riles  out  of  the  dull  and  prevails,  and  the. heathen 
empire  totally  falls  before  it.  So  when  the  Chriftian 
church  feemed  ready  to  be  fwallowed  up  by  Arianifrn,— 
when  antichrift  rofe  and  prevailed,  and  all  the  world 
wondered  after  the  beafr,  and  the  church  for  many  hun 
dred  years  was  reduced  to  a  very  frnall  number,  and  the 
power  of  the  world  was  engaged  to  deftroy  them  ;  yet 
they  could  never  fully  accomplifli  their  defign,  and  at 
laft  God  wonderfully  revived  his  church  in  the  time  of 
the  Reformation,  and  made  it  to  ftand  as  it  were  on  its 
feet  in  the  fight  of  its  enemies,  and  raifed  it  out  of  their 
reach.  And  fo  fmce,  when  the  Popifh  powers  have  plot 
ted  the  overthrow  of  the  Reformed  church,  and  have 
feemed  juft  about  to  bring  rheir  matters  to  a  concluljon. 
and  to  rinifh  their  defign,  then  God  has  wonderfully  ap 
peared  for  the  deliverance  of  his  church,  as  it  was  in  the 
revolution  by  King  William.  And  fo  it  has  been  from 
time  to  time  :  prcfently  after  the  darkeft  times^  God  has 
made  his  church  mod  glorioufly  to  ftouriih. 

If  the  prefervation  of  the  church  of  God,  from  the 
beginning  of  the  world  hitherto,  attended  with  fuch  cir- 
cumftances,  is  not  fufficient  to  fhow  a  divine  hand  in  fa 
vour  of  it,  what  can  be  devifed  that  would  be  fo  ?  But  if 
this  be  from  the  divine  hand,  then  God  owns  the  church 
*  •••  -;  and 


TO  THE  FALL  OF  ANTICHRIST.        485 

and  her  religion,  and  thofe  fcriptnres  on  which  fhe  is  built: 
and  fo  it  will  follow,  that  this  is  the  true  religion,  and  that 
the  fcriptures  are  God's  word. 

(3.)  We  may  draw  a  further  argument  for  the  divine 
authority  of  the  fcriptures  from  the  fulfilment  of  thofe 
things  which  are  foretold  in  the  fcriptures. — I  have  already 
obferved,  as  I  went  along,  how  the  prophecies  in  fcripturc 
were  fulfilled  :  I  fhall  now  therefore  fmgle  out  but  two  in- 
ftances  of  the  fulfilment  of  fcripture  prophecy. 

[  i.]  One  is  in  preferving  his  church  from  being  ruined. 
I  have  juft  now  fhown  what  an  evidence  this  is  of  the 
divine  authority  of  the  fcriptures,  in  itfelf  considered  ;  I 
now  fpeak  of  it  as  a  fulfilment  of  fcripturc  prophecy.  This 
is 'abundantly  foretold  and  pro  mi  fed  in  the  fcriptures,  as 
particularly  in  the  text :  there  it  is  foretold,  that  other 
things  fhall  fail,  other  kingdoms  and  monarchies,  which 
fet  themfelves  in  oppofition,  ihould  come  to  nothing: 
'  The  moth  ihall  eat  them  up  like  a  garment,  and  the 
'  worm  fliall  eat  them  like  wool :'  and  fo  it  has  in  fa6t 
come  to  pafs.  But  it  is  alfo  foretold,  that  God's  cove 
nant  mercy  to  his  church  fhall  continue  for  ever :  and  fo 
it  has  hitherto  proved,  though  now  it  be  fo  many  ages 
fmce,  and  though  the  church  has  paflTed  through  fo  many 
dangers.  The  fame  is  promifed  in  Ifaiah,  [liv.  17.]  '  No 
'  weapon  that  is  formed  againfc  thee  fhall  profper  ;  and 
'  every  tongue  that  ihall  rife  againft  thee  in  judgment 
*  thou  fhalt  condemn.'  And  again,  [chap.  xlix.  14 — 
j6.]  '  But  Sion  faid,  the  Lord  hath  forfaken  me,  and  my 
'  Lord  hath  forgotten  me.  Can  a  woman  forget  her 
'  fucking  child,  that  fhe  iliould  not  have  companion  on  the 
'  fon  of  her  womb  ?  Yea,  they  may  forget,  yet  will'I  not 
'  forget  thee.  Behold  I  have  graven  thee  upon  the  palms 
'  of  my  hands,  thy  walls  are  continually  before  me.'  [See 
alfo  chap.  lix.  21.  and  xliii.  i,  2.  arid  Zech.  xii.  2,  3.] 
So  Chrift  promifes  the  fame,  [Matt.  xvi.  18.]  '  On  this 
'  rock  will  I  build  my  church,  and  the  gates  of  hell 
4  fhall  not  prevail  againft  it.'  Now  if  the  fcriptures  be 
not  the  word  of  God,  and  the  church  built  on  them  be 
not  of  God,  how  could  the  perfons  who  foretold  this, 

know 


436        HISTORY    OF    REDEMPTION. 

know  it  ?  For  if  the  church  were  not  of  God,  it  was  a  very 
unlikely  thing  ever  to  come  to  pafs.  For  they  foretold 
that  other  kingdoms  fhould  come  to  nothing  ;  alfo  the 
great  oppofition  the  church  fhould  meet  with,  and  the 
many  dangers  with  which  fhe  fhould  be  almoft  fwallowed 
up,  (as  it  were  eafy  to  fhow,)  and  yet  foretold  that  the 
church  fhould  remain.  Now  how  could  they  forefee  fo 
unlikely  a  thing  but  by  divine  infpiration  ? 

[2.]  The  other  remarkable  inftance  which  I  fhall  men 
tion  of  the  fulfilment  of  fcripture  prophecy,  is  in  what  is 
foretold  concerning  antlchrift,  a  certain  great  oppofer  of 
Chrift  and  his  kingdom.— And  (i.)  It  is  foretold  that 
this  antichrift  fhould  arife  not  among  the  heathen  ;  but 
that  he  lliould  arife  by  the  apoftafy  and  falling  away  of 
the  Chriftian  church.  [2  Thef.  ii.  3.]  '  For  that  day 
'  fhall  not  come,  except  there  come  a  falling  away  firft, 

*  and  that  man  of  fin  be  revealed,  the  fon  of  perdition.'- 
(2.)    That  he  fhould  fet  himfelf  up  in  the  temple  or  vifibJe 
church  of  Gcd,  pretending  to  be  vefted  with  the  power  of 
God  himfelf,  as  head  of  the  church,   [ver.  4.]    (3.)    It  is 
intimated,    that  the   rife   of   antichrift  fhould  be  gradual, 
[ver   7.]  *  For  the  myftcry  of  iniquity  doth  already  work  : 
'  only  he  who  now  letteth,  will  let,  until  he  be  taken  out 
'  of  the  way,— (4.)     It  is   prophefied  that  he  fhould  be  a 
great  prince  or  monarch  of  the  Roman  empire:  fo  he  is 
reprefcnted  as  an  horn  of   the   fourth  beaft  in  Daniel,  or 
fourth  kingdom   or   monarchy   upon   earth,    as  the  angel 
himfelf  explains  it,  of  the  little  horn.   [Daniel  vii.  24.]—- 
(5.)    It  was  predicted  that  his  feat  fhould  be  in  the  city  of 
Rome  itfelf ;  fo  it  is  faid  exprefsly,  that  the  fpJritual  whore, 
or  falfe  church,  fhould  have  her  feat  on  fcven  mountains 
or   hills:    [Rev.  xvii.  6.]     '   The  feven  heads  are    feven 
'  mountains   on   which    the   woman    fitteth:'     and    [ver. 
1 8.]     '  The  woman  which  thou  fa  weft,  is  that  great  city 

*  which   reigneth  over  the  kings  of  the  earth  ;'  which  it 
is  certain   was  at  that  time  the  city  of  Rome.— (6.)     It 
•was  prophefied,  that  this  antichrift  fhould  reign  over  peo 
ples,    and    multitudes,    and  nations,    and   tongues,   [Rev. 
xvii.  15.]  and  that  all  the   world  fhould  wonder  after  the 

beaft. 


TO  THE  FALL  OF  ANTICHRIST.        487 

beaft:.  [Rev.  xiii.  3.]— (7.)  That  he  mould  be  remarkable 
for  his  pride,  pretending  to  great  things,  and  arTuming  very 
much  to  himfelf;  [2  Thef.  ii.  4.]  '  That  he  mould 

*  exalt  himfelf  above  all  that  is  called  God,  or  that  is  wor- 

*  ihipped.'     [Rev.   xiii.  5.]    '   And  there  was  given  unto 
'  him  a   mouth    fpeaking  great  things,  and  blafphemies.' 
[Dan  vii.  20.]    The   little  horn  is  faid  to  have  a  mouth 
fpeaking  very  great  things,   and  his  look  to  be  more  ftout 
than  his  fellows.— (8.)    That  he  fhould  be  a  cruel  perfe- 
cutor,    [Dan.  vii.   21.]    The  fame  horn  made  war  with 
the   faints,    and  prevailed   againft  them:     [Rev.  xiii.  7.] 

*  And  it  was  given  to  him  to  make  war  with  the  faints, 
'  and  to  overcome  them.'     [Rev.  xvii,  6.]    '  And  I   faw 
'  the  woman  drunken  with  the  blood  of  the  faints,  and 
'  with  the   blood   of  the  martyrs  of  Jefus.'— (9.)     That 
he  mould  excel  in  craft  and  policy,   [Dan.  vii.  8.]     '  In 
'  this  horn  were  eyes  like  the  eyes  of  a  man.'      [ver.  20.] 
«   Even  of  that  horn  that  had  eyes.'     This  alfo  came  to 
pafs  in   the   church  of    Rome.—  (10.)    It   was   foretold, 
that  the  kings  of  Chriftendom  fhould  be  fubjecSt  to  anti- 
chrift :   [Rev.   xvii.    12,    13.]    '  And  the  ten  horns  which 

*  thou  favveft,  are  ten  kings,  which  have  received  no  king- 

*  dom  as  yet;  but  receive  power  as   kings  one  hour  with 
'  the  beaft.     Thefe  have  one  mind,   and  mall  give  their 
'  power  and  ftrength    unto  the  beaft.'-— (n.)     That  he 
fhould  perform    pretended   miracles    and    lying    wonders: 
[2  Thef.  ii.  9.]     '   Whofe  coming  is  after  the  working  of 
'   Satan,  with  all  power,  and  figns,  and  lying  wonders.' 
[Rev.   xiii.    13,   14.]     '  And  he  doth  great  wonders,    fo 

*  that  he  maketh  fire  come  down  from   heaven  on   the 
'  earth,    in  the  fight  of  men,    and  deceiveth  them  that 
'  dwell  on  the  earth,  by  the  means  of  thofe  miracles  which 

*  he  had  power  to  do  in  the  fight  of  the  beaft.'  (s)      Fire's 

coming 

(s)  PopiJI]  MIRACLES.]  Thefe  may  be  divided  into  two  clafics, 
neither  of  which  deferve  the  name  of  miracles,  the  former  being 
mere  fi&ions,  and  the  latter,  tricks  of  priefts. 

i.  Of  the  former  little  need  be  faid,  as  to  mention  is  to  expofe 
and  refute  them.  That  St.  Denys,  or  St.  Juftinian,  walked  with 

their 


488        HISTORY   OF   REDEMPTION, 
coming:  down  from  heaven  feems  to  have  reference  to  the 

o 

pop i fli   excommunications,   which  were   dreaded  like  tire 
from  heaven.— (12.)   It  was  foretold,  tiiat  he  ihou Id  for 
bid 

their  heads  under  their  arms — that  the  Virgin  Mary  held  Bec- 
ket's  fhirt  while  he  mended  it — or  that  a  band  of  angels  moved 
her  cottage  from  Judea  to  Loretto  by  night — Thele  may  pro 
voke  our  rifibility,  but  will  hardly  now  command  belief  even 
from  Papifts. 

But,  2.  We  admit  many  of  the  fa£b  they  pretend, "though  we 
deny  there  was  any  miracle  in  them,  except  indeed  the  credulity 
of  the  multitude.  To  pafs  by  the  triek  of  fpeaking  and  moving 
images,  which  are  now  no  fccret  ;  we  fliall  prefent  our  readers 
with  t\vo  inftances  of  the  miraculous  powers  of  the  Roman  church, 
one  for  its  ingenuity,  the  other  for  its  recentnefs. 

"  St.  Anthony  is  commonly  thought  to  have  a  great  command 
over  fire,  and  a  power  of  deftroying  by  flames  of  that  element 
thofe  who  incur  his  difpleafure A  certain  monk  of  St.  An 
thony  .  .  .  one  day  afiembled  his  congregation  under  a  tree  where 
a  magpie  had  built  her  neft,  into  which  he  had  found  means  to 
convey  a  fmall  box  filled  with  gunpowder,  and  out  of  the  box 
hung  a  long  thin  match  that  was  to  burn  flowly,  and  was  hidden 
among  the  leaves  of  the  trees.  As  foon  as  the  monk  or  his  aflii- 
tant  had  touched  the  match  with  a  lighted  coal,  he  began  his  fer- 
mon.  In  the  mean  while  the  magpie  returned  to  her  neft;  and 
finding  in  it  a  ftrange  body  which  fhe  could  not  remove,  me  fell 
into  a  pafiion,  and  began  to  fcratch  with  her  feet,  and  chatter 
moll  unmercifully.  The  friar  aftecled  to  hear  her  without  emo 
tion,  and  continued  his  fermon  with  great  compofure  ;  only  he 
would  now  and  then  lift  up  his  eyes  towards  the  top  of  the  tree, 
as  if  he  wanted  to  fee  what  was  the  matter.  At  laft,  when  he- 
judged  the  match  was  near  reaching  the  gunpowder,  he  pretended 
to  be  quite  cut  of  patience  ;  he.  curfed  the  magpie,  and  wifhcd 
St.  Anthony's  fire  might  confume  her,  and  went  on  again  with  his 
fermon  ;  but*  he  had  fcarcely  pronounced  two  cr  three  periods, 
when  the  match  on  a  ftldden  produced  its  effect,  and  blew  up  the 
magpie  with  its  neft  ;  which  miracle  wonderfully  raifed  the  cha 
racter  of  the  friar,  and  proved  afterwards  very  beneficial  to  hiir* 
and  to  his  convent." 

("DE  LOME'S  Hift.  of  the  Flagellants.] 

Query,  Was  not  this  fulfilling  the  prophecy  of  making  fire  come 
down  from  heaven  in  the  fight  of  men  i 

The  following  miracle,  viz.  the  liquefaction  of  the  blood  of  St. 
Januarius,  is  annually  wrought,  and  is  related  by  a  refpeftabh- 
eye-witnefs.  "  The  grand  prOOeffiotl  on  this  occafion  was  com- 
pofed  of  a  numerous  body  of  clergy  and  au  immeufe  number  of 
people  of  all  ranks,  headed  by  the  Archbifaop  of  Naples  liimfclf, 


TO  THE  FALL  OF  ANTICHRIST.        489 

bid  to  marry  and  to  abftain  from  meats;  [i  Tim.  iv. 
3.]  *  Forbidding  to  marry,  and  commanding  to  abftain 

3  R  '  from 

\vho  carried  the  phial  containing  the  blood  of  the  faint.  A  mag 
nificent  robe  of  velvet  richly  embroideied  was  thrown  over  the 
fhoulders  of  the  buft ;  a  mitre  refulgent  with  jewels  was  placed 
on  its  head.  The  archbifhop  with  a  folemn  pace  and  a  look  full 
of  awe  and  veneration,  approached,  holding  forth  the  facred  phial 
which  contained  the  precious  lump  of  blood  ;  he  addrefled  the 
faint  in  .the  humbleft  manner,  fervently  praying  that  he  would 
gracioufly  condefcend  to  manifeft  his  regard  to  his  faithful  vota 
ries,  the  people  of  Naples,  by  the  ufual  token  of  ordering  that 
lump  of  his  facred  blood  to  aflume  its  natural  and  original  form  : 
in  thefe  prayers  he  was  joined  by  the  multitude  around,  particu 
larly  by  the  women.  My  curiofity  prompted  me  to  mingle  with 
the  multitude;  I  got  by  degrees  very  near  the  buft.  Twenty  mi 
nutes  had  already  elapfed,  fince  the  archbifhop  had  been  praying 
with  all  poffible  earneftnefs,  and  turning  the  phial  around  and 
around  without  any  effect.  An  old  monk  ftood  near  the  archbi 
fhop,  and  was  at  the  utmoft  pains  to  inftrucT;  him  how  to  handle, 
chafe,  and  rub  the  phial ;  he  frequently  took  it  into  his  own 
hands,  but  his  manoeuvres  were  as  ineffectual  as  thofe  of  the  arch 
bifhop.  By  this  time  the  people  had  become  exceeding  noify  ;  the 
women  were  quite  hoarfe  with  praying ;  the  monk  continued  his 
operations  with  increafed  zeal,  and  the  archbifhop  was  all  over  in 

a  profufe  fweat  with  vexation An  acquaintance  whifpered 

it  might  be  prudent  to  retire I  direclly  took  his  hint,  and 

joined  the  company  I  had  left.     An  univerfal  gloom  overfpread  all 

their  countenances One  very  beautiful  young  lady  cried  and 

fobbed  as  if  her  heart  had  been  ready  to  break.  The  paffions  of 
fome  of  the  rabble  without  doors  took  a  different  turn  ;  inftead 
of  forrow  they  were  filled  with  rage  and  indignation  at  the  faint's 
obduracy,  ....  and  fome  went  fo  far  as  to  call  him  an  old,  un 
grateful,  yellow-faced  rafcaL  ....  It  was  now  almoft  dark,  .... 
and  when  leaft  expected,  the  fignal  was  given,  that  the  miracle 

was  performed The  populace  filled  the  air  with  repeated 

fhouts  of  joy  ;  a  band  of  mufic  began  to  play  ;  Te  Deitm  was 
fung  ;  couriers  were  difpatched  to  the  royal  family,  then  at  Por- 
tici,  with  the  glad  tidings  ;  the  young  lady  dried  up  her  tears  ; 
the  countenances  of  our  company  brightened  in  an  inftartt,  and 
they  fat  down  to  cards  without  farther  dread  of  eruptions,  earth 
quakes,  or  peftilence."  [Dr.  MOORE'S  View  of  Society  and  Man 
ners  in  Italy,  Lett.  64.3 

Thefe  miracles  need  no  comment ;  but  fome  Proteftants  acM  a 
third  clafs  of  popifli  miracles,  wrought,  as  they  fuppofe,  by  the 
agency  of  the  devil ;  but  thefe  we  omit,  knowing  of  none  for 
which  the  cunning  of  the  priefts  was  not  quite  futficient. 

[N.  U.] 


49o        HISTORY   OF    REDEMPTION. 

'  from  meats,  which  God  hath  created  to  be  received  with 
'  thankfgiving.'— -(12.)  That  he  fhould  be  very  rich,  and 
arrive  at  a  great  degree  of  earthly  fplendour  and  glory: 
[Rev.  xvii.  4.]  '  And  the  woman  was  arrayed  in  purple, 
'  and  fcarlet  colour,  and  decked  with  gold  and  precious 
4  Hones,  and  pearls,  having  a  golden  cup  in  her  hand.' 
'[See  alfo  chap,  xviii.  7,  12,  13,  16.]  (T)  It  was  fore 
told, 

(T)  RICHES  <77z</SpLENDOUR  of  the  church  0/"RoME.]  Thcfc 
are  principally  obvious  in  their  veitments,  images,  and  magnificent 
ceremonies.  We  fliall  give  a  fliort  fpecimen  of  each. 

(i.)  For  veftments,  we  (hall  mention  only  thofe  of  Pope  Paul 
II.  who  "in  his  pontifical  veftments  outwent  all  his  predeceflbrs, 
efpecially  in  his  regno,  or  mitre,  upon  which  he  had  laid  out  a  great 
deal  of  money  in  purchafing  at  vaft  rates,  diamonds,  fapphires, 
emeralds,  chryfoliths,  jafpers,  union*,  and  all  manner  of  precious 
ftonca,  wherewith,  adorned  like  another  Aaron,  he  would  appeal- 
abroad  fornewhat  more  auguil  than  a  man He  made  a  de 
cree  that  none  but  cardinals  mould  wear  red  caps ;  to  whom  he 
had  in  the  firft  year  of  his  popedom  given  cloth  of  that  colour  to 
make  horfe  cloths  or  mule  cloths  of,  when  they  rode."  [Platina's 
Lives  of  the  Popes,  tranflated  by  Rycant,  p.  414.] 

N.  13.  Theftarkt  coloured  beaft  ! 

(2.)  For  images,  and  other  ornaments,  the  popifli  treafure  is 
immenfe.  In  the  catalogue  of  the  treafury  of  St.  Denis,  the  tute 
lar  faint  of  France,  are  the  following,  among  innumerable  other 
articles  : 

"  A  great,  very  beautiful,  and  precious  crofs  of  mafTy  gold, 
all  covered  before  with  rubies,  fapphires,  emeralds,  and  oriental 
peail.  There  is  mown,  under  the  rich  little  crofs  which  is  in  the 
midft  of  it,  the  length  of  a  foot  and  a  half  of  the  wood  of  the 
true  crofs. — A  little  crucifix  enchafed  in  gold,  very  delicately 
made  of  the  wood  of  the  true  crofs  by  Pope  Clement  the  Third's 
own  hands. — There  is  (liown  under  the  cryftal  a  little  phial,  in 
which  there  is  of  the  blood  and  water  which  ran  from  the  fide 
of  our  Saviour,  when  it  was  pierced  with  a  lance  ;  there  is  more 
over  fome  of  the  milk,  and  of  the  gown  of  our  Lady  ;  a  finger 
of  the  apoille  St.  Thomas,  another  finger  of  St.  Medard,  and  the 
myrrh  which  ihe  kings  offered  to  our  Saviour  ;  and  twenty-eight 
other  different  forts  of  reliques. — One  of  the  nails  wherewith  our 
Saviour  was  fattened  to  the  crofs  ;  it  is  enchafed  in  a  great  filvcr 
tabernacle  gilt  and  gnrnifhed  with  precious  (tones,  made  by  the 
monks. — An  image  of  the  holy  Virgin  of  filver  gilt,  which  holds 
with  one  hand  a  little  reliquary,  in  which  is  feen  a  piece  of  the 
fwaddling  cloaths  wheremtfa  fiie  wrapt  our  Saviour  in  the  manger 
of  Bethlehem.— A  great  image  of  our  Lady,  of  filvcr  gilt,  holding 

in 


TO  THE  FALL  OF  ANTICHRIST.        491 

told,  that  he  ihould  forbid  any  to  buy  or  fell,  but  thofe 
that  had  his  mark.  [Rev.  xiii.  17.]  '  And  that  no  man 

'  might 

in  the  right  hand  a  fleur  de  lis  of  gold,  in  which  there  are  of  her 
hairs  and  cloaths. — Another  great  image  of  St.  John  the  Evange- 
lift,  of  filver  gilt,  holding  with  one  hand  a  cryilal  tube  fet  in 
gold,  in  which  is  feen  a  tooth  of  the  faid  apoftle. — A  great  crcfs, 
all  of  gold  and  precious  flones,  called  the  crofs  of  St.  Laurence, 
becaufe  in  it  there  is  a  bar  of  the  iron  grate  on  which  this  holy 
martyr  was  roafted. — A  great  image  of  St.  Nicolas,  of  filver  gilt, 
whole  mitre  is  enriched  with  precious  ftones,  and  at  the  foot  of  it 
there  are  reliques  of  the  faint. — A  golden  head  of  the  great  St. 
Denis  the  Areopagite,  apoftle  of  France,  and  patron  of  the  place, 
whofe  mitre,  alfo  of  gold,  is  all  covered  with  precious  ftones  and 
oriental  pearls  ;  the  whole  borne  up  by  two  great  angels  of  filver 
gilt. — The  chalice  and  the  little  vefiels  for  holding  wine  and  wa 
ter,  which  the  fame  St.  Denis  made  ufe  of  at  the  facrifice  of  the 
mafs  about  1550  years  fince  ;  the  whole  of  rock  cryilal  enchafed 
in  filver,  and  the  chalice  enriched  with  precious  (tones. — A  great 
crofs  of  marly  gold,  made  by  St.  Effay  ;  it  is  enriched  with  a  num 
ber  of  oriental  pearls,  and  other  very  precious  ftones,  and  among 
others  with  a  very  great  and  very  fine  oriental  amethift. — A  beau 
tiful,  great,  very  ancient,  and  curious  vefiel  of  rich  cryftal,  which 
was  ufed  in  the  temple  of  Solomon. — A  great  cup  ef  gold  and  pre 
cious  ftones,  which  belonged  to  the  fame  Solomon. — A  little  idol 
of  Apollo,  engraved  on  an  amethift,  fet  in  gold,  enriched  with  pre 
cious  ftones. — With  innumerable  other  precious  images,  curiofities 
and  reliques.  Add  to  thefe  the  riches  of  the  miraculous  houfe  of 
Loretto,  where  Mr.  ADDISON,  who  faw  them,  affures  us,  "  Silver 
can  fcarce  find  a  place,  and  gold  itfelf  looks  but  poorly  amongft 
fuch  a  number  of  precious  ftones."  \_Add'iJor? s  Travels,  p.  93-3 

For  the  pomp  of  the  Romifh  fervices,  take  the  following  ac 
count  from  the  late  celebrated  Mr.  WHITEFIELD,  of  what  he  calls 
'*  the  crucifixion,  reprefented  partly  by  dumb  fhow  and  partly  by 
living  perfons,"  in  the  church  belonging  to  the  convent  of  St.  De 
Bcato  :  "  We  had  not,"  fays  Mr.  W.  "  waited  long  before  the  cur 
tain  was  drawn  up;  immediately,  upon  a  high  fcaffold  hung  in  the 
front  v/ith  black  bays,  and  behind  with  filk  purple  damaik  laced 
with  gold,  was  exhibited  to  our  view  an  image  of  the  Lord  Jefus  at 
full  length,  crowned  with  thorns  and  nailed  on  a  crofs,  between  two 
figures  of  like  dimenfions,  representing  the  two  thieves.  At  a  little 
diftur.ce,  on  the  right  hand,  was  placed  an  image  of  the  Virgin 
Mary  in  plain  long  rufHes,  and  a  kind  of  widow  weeds.  Her  veil 
was  purple  filk,  and  fne  had  a  wire  gloiy  round  her  head.  At  the 
foot  of  the  crofs  lay,  in  a  mournful  peniive  pofture,  a  living  man, 
drefled  in  woman's  cloaths,  who  perfonated  Mary  Magdalen  ;  and 
not  far  off  flood  a  young  man,  in  imitation  of  the  beloved  difciple. 
He  was  drefled  in  a  loofe  green  filk  veiture  and  bob-wig.  His  eyes 
3  R  2  were 


492         PI  I  STORY    OF    REDEMPTION. 

'  might  buy  or  fell,  fave  he   that  had  the   mark,   or  the 

*  name 

were  fixed  on  the  crofs,  and  his  two  hands  a  little  extended.  On 
each  fide, near  the  front  of  the  ftage,ftood  two  centinels  in  buff,  with 
formidable  caps,  and  long  beards ;  and  directly  in  the  front  flood 
another  yet  more  formidable,  with  a  large  target  in  his  hand.  We 
may  fuppofe  him  to  be  the  Roman  centurion.  To  complete  the 
fcene,  from  behind  the  purple  hangings  came  out  about  twenty  lit 
tle  purple-vefted  winged  boys,  two  by  two,  each  bearing  a  lighted 
•wax  taper  in  his  hand,  and  a  crimfon  and  gold  cap  on  his  head. 

At  their  entrance  upon  the  flage  they  gently  bowed  their 

heads  to  the  fpeftators,  then  kneeled  and  made  obeifance,  firft 
to  the  image  on  the  crofs,  and  then  to  that  of  the  Virgin  Mary. 
When  rifen,  they  bowed  to  each  other,  and  then  took  their  refpec- 
tive  places  over  againft  one  another,  on  fteps  afTigned  for  them  on 
the  front  of  the  flage.  Oppofite  to  this,  at  a  few  yards  diftance, 
ftood  a  black  friar,  in  a  pulpit  hung  in  mourning.  For  a  while 
he  paufed,  and  then,  breaking  filence,  gradually  lifted  up  his  voice 
till  it  was  extended  to  a  pretty  high  pitch,  though  I  think  fcarce 
high  enough  for  fo  large  an  auditory.  After  he  had  proceeded  in 
his  difcourfe  about  a  quarter  of  an  hour,  a  confufed  noife  was  heard 
near  the  front  great  door  ;  and  upon  turning  my  head,  I  faw  four 
long  bearded  men  ;  two  of  which  carried  a  ladder  on  their  moul 
ders,  and  after  them  followed  two  more  with  large  gilt  dimes  in 
their  hands,  full  of  linen,  fpices,  &c.  Thefe,  as  I  imagined,  were 
the  reprefentatives  of  Nicodemus  and  Jofeph  of  Arimathea.  On 
a  fignal  given  from  the  pulpit,  they  advanced  towards  the  fteps  of 
the  fcaffold.  But  upon  their  fir  ft  attempting  to  mount  it,  at  the 
watchful  centurion's  nod,  the  obfervant  foldiers  made  a  pafs  at 
them,  and  prefented  the  points  of  their  javelins  direclly  to  their 
breafts.  They  are  repuifed.  Upon  this  a  letter  from  Pilate  is 
produced  ;  the  centurion  reads  it,  makes  his  head,  and,  with 
looks  that  bcfpoke  a  forced  compliance,  beckons  to  the  centinels 
to  withdraw  their  arms.  L,eave  being  thus  obtained,  they  afcend  ; 
and  having  paid  their  homage,  by  kneeling  firft  to  the  image  on 
the  crofs,  and  then  to  the  Virgin  Mary,  they  retire  to  the  back 
of  the  flage.  Still  the  preacher  continued  declaiming,  or  rather, 
as  was  And,  explaining  the  mournful  fccne.  Magdalen  perfiRs  in 
wringing  her  hands  and  varioufly  exprefifng  her  pcrfonatcd  for- 
row  ;  whilft  John  (feemingly  regardlefs  of  all  befides)  ftood  gaz 
ing  on  the  crucified  figure.  By  this  time  it  was  near  three  o'clock, 
and  therefore  proper  for  the  fcene  to  begin  to  dofe.  The  lad 
ders  are  afcended,  the  fuperfcription  and  crown  of  thorns  taken 
off,  long  white  rollers  put  round  the  arms  of  the  image,  and  then 
the  nails  knocked  out  which  faftened  the  hands  and  feet.  Here 
Mary  Magdalen  looks  moft  languifhing,  and  John,  if  poffible, 
ftands  more  thunderftruck  than  before.  The  orator  lifts  up  hi.s 
voice,  and  almofl  all  the  hearers  exprefied  concern  by  weeping, 

beating 


TO   THE   FALL    OF   ANTICHRIST.       493 

4  name  of  the  bead,  or  the  number  of  his  name,  (u)  — 
(13.)  That  he  fliould  fell  the  fouls  of  men,  [Rev.  xviii. 
13.]  in  enumerating  the  articles  of  his  merchandife,  the 
fouls  of  men  are  mentioned  as  one.— -(14.)  It  was  fore 
told, 

heating  their  brcafts,  and  fmiting  their  cheeks.  At  length  the 
body  is  gently  let  down  ;  Magdalen  eyes  it,  and  gradually  rifing 
receives  the  feet  into  her  vvide-fpread  handkerchief ;  whiht  John, 
(who  hitherto  flood  motionlefs  like  a  ilatue)  as  the  body  came 
nearer  the  ground,  with  an  eagernefs  that  befpoke  the  intenfe  af- 
feftion  of  a  fympathizing  friend,  runs  towards  the  crofs,  feizes 
the  upper  part  of  it  into  his  clafping  arms,  and  with  his  difguifed 
fellow  mourner  helps  to  bear  it  away.  Great  preparations  were 
made  for  its  interment.  It  was  wrapped  in  linen  and  fpices,  &c. 
and  being  laid  upon  a  bier  richly  hung,  was  afterwards  carried 
round  the  church  yard  in  grand  procefllon.  The  image  of  the 
Virgin  Mary  war,  chief  mourner,  and  John  and  Magdalen,  with  a 
whole  troop  of  friars  with  wax  tapers  in  their  hands,  followed 
after.  Determined  to  fee  the  whole,  I  waited  its  return,  and  in 
about  a  quarter  of  an  hour  the  corpfe  was  brought  in,  and  depo- 
fited  in  an  open  fepulchre  prepared  for  the  purpofe ;  but  not 
before  a  prieft,  accompanied  by  feveral  of  the  fame  order  in 
fplended  veftments,  had  perfumed  it  with  incenfe,  fung  to,  and 
kneeled  before  it.  John  and  Magdalen  attended  the  obfequles ; 
but  the  image  of  the  Virgin  Mary  was  carried  away,  and  placed 
upon  the  front  of  the  ilage  in  order  to  be  kiffed,  adored,  and 
worfhipped  by  the  people.  This  I  faw  them  do  with  the  utmoft 
eagerncfs  and  reverence.  And  thus  ended  this  Good  Friday's 
tragi-comical,  fuperfntious,  idolatrous  droll.  Surely,  thought  I, 
\vhilft  attending  on  fuch  a  fcene  of  mock  devotion,  if  ever,  now 
is  the  Lord  Jefus  crucified  afrefh  ;  and  I  could  then,  and  even  no\v, 
think  of  no  other  plea  for  the  poor  beguiled  devotees,  than  that 
which  fuiiering  Innocence  put  up  himfelf  for  his  enemies,  when 
actually  hanging  upon  the  crofs,  viz.  "  Father,  forgive  them,  for 
they  know  not  what  they  do."  [Account  of  fome  Lent  Procefs. 
&c.  at  Lifbon,  p.  31 — 37.] 

(u)  The  MARK  of  the  leafc,  &c.j  By  the  mark  of  the  bead  is 
meant  a  profeffion  of  the  popifh  religion,  commonly  fignified  by 
the  fign  of  the  crofs  in  the  forehead.  Without  this  none  might 
luy  or  fell.  So  the  council  of  Lateran  and  fynod  of  Tours,  under 
Pope  Alexander  III.  and  the  bull  of  Pope  Martin  V.  forbid  any 
traffic  to  be  carried  on  with  heretics,  as  the  persecuting  Roman 
emperors  had  done  before.  The  number  of  his  name  is  to  be 
found kt  the  Greek  word  LATEINOS,  The  Lailn;  the  letters  of 
which  as  numerals  make  jiill  666,  (as  do  thofe  of  the  Hebrew 
ROMIITH,  the  Roman  beaft)  and  about  that  date  the  Latin  fervice 
was  enjoined  in  all  the  Roman  or  Latin  churches.  [Bp.  Nfwfon 
pn  the  Proph,  vol.  viii.  Dif.  25.  aqd  Reader  on  the  Rev.  inloc.] 


494        HISTORY    OF    REDEMPTION. 

told,  that  antichrift  would  not  fufFer  the  bodies  of  God's 
people  to  be  put  into  the  graves.  [Rev.  xi.  8,  9.]  *  And 
'  their  dead  bodies  fhall  lie  in  the  ftreet  of  the  great  city,— 

*  and  they— mall  not  fufFer  their  dead  bodies  to  be  put  in 

*  graves.'     All  thefe  particulars  have  literally  come  to  pafs 
with  refpe6t  to  die  church  of  Rome,  and  I  might  mention 
many  others. 

(4.)  From  what  has  been  faid,  we  may  learn  that  the 
fpirit  of  true  Chriftians  is  a  [pint  of  fuffering.  Seeing  God 
has  fo  ordered  it,  that  his  church  mould  for  fo  long  a  time 
be  in  a  fuffering  flate,  we  may  conclude,  that  the  fpirit 
of  the  true  church  is  a  fuffering  fpirit,  for  dbubtlefs  God 
accommodates  the  ftate  and  circumftances  of  the  church 
to  the  fpirit  that  he  has  given  them.  We  have  feen  how 
many  and  great  fufferings  the  Chriftian  church  for  the 
moft  part  has  been  under  for  thefe  1700  years ;  no  wonder 
therefore  that  Chrift  fo  much  inculcated  upon  his  hearers, 
that  it  was  neceflary,  if  any  would  be  his  difciples,  '  they 
'  muft  deny  themfelves,  and  take  up  their  crofs  and  follow 
'  him.'  [Matt.  xvi.  24.] 

And  we  may  prove  that  the  fpirit  of  the  true  church  of 
Chrift  is  a  fuffering  one,  by  the  fpirit  the  church  has  (hown 
and  exercifed  under  her  fufferings.  She  has  actually,  under 
rhofe  terrible  perfecutions  through  w7hich  ihe  has  paffed, 
rather  chofen  to  fuffer  the  moft  dreadful  torments,  to  fell 
all  for  the  pearl  of  great  price,  and  to  endure  all  that  her 
bittereft  enemies  could  infli£t,  than  to  renounce  Chrift  and 
his  religion.  Hiftory  furnifh.es  us  with  a  great  number  of 
remarkable  inftances  ;  fets  in  view  a  great  cloud  of  wi 
neries.  This  abundantly  confirms  the  necefTity  of  being 
willing  to  part  with  all  for  Chrift,  to  renounce  our  own 
eafe,  our  worldly  profit,  and  honour,  and  all,  for  him,  and 
tor  the  gofpel. 

Let  us  now  inquire,  whether  we  are  of  iuch  a  fpirit. 
How  does  it  prove  upon  trial  ?  does  it  prove  in  fact  that 
we  are  willing  to  deny  ourfelves,  and  renounce  our  world 
ly  intereft,  and  to  pafs  through  the  trials  to  which  we 
arc  called  in  providence  ?  how  fmall  are  our  trials,  com 
pared  with  thofe  of  many  of  our  fellow  Chriftians  in  for 
mer 


TO   THE    FALL   OF  ANTICHRIST.       495 

mer  ages !  And  I  would  on  this  occafion  apply  that  pafTage 
[Jer.  xii.  5.]  'If  thou  haft  run  with  the  footmen,  and 
'  they  have  wearied  thee,  then  how  canft  thou  contend 

*  with  horfes  ?'  If  you  have  not  been  able  to  endure  the 
li^ht  trials  to  which  you  have  been  called  in  this  age,  and 
in  this  land,  how  would  you  be  able  to  endure  the  far 
greater  trials  to  which  the  church  has  been  called  in  for 
mer  ages  ?  Every  true  Chriftian  has  the  fpirit  of  a  martyr, 
and  would  fuffer  as  a  martyr  if  he  were  called  to  it  in 
providence. 

(5.)  Hence  we  learn  what  great  reafon  we  have,  af- 
furedly  to  expect  the  fulfilment  of  thofe  fcriptures  which 
yet  remain  to  be  fulfilled.  The  fcriptures  have  fore 
told  many  great  things  yet  to  be  fulfilled  before  the  end 
of  the  world.  But  there  feems  to  be  great  difficulties 
in  the  way.  We  feem  at  prefent  to  be  very  far  from 
fuch  a  ftate  as  is  foretold  ;  but  we  have  abundant  reafon 
to  expect  that  thefe  things,  however  feemingly  difficult, 
will  yet  be  accomplifhed  in  their  feafon.  We  fee  the 
faithfulnefs  of  God  to  his  promifes  hitherto.  How  true 
has  God  been  to  his  church,  and  remembered  his  mercy 
from  generation  to  generation  :  we  may  fay  concerning 
what  God  has  done  hitherto  for  his  church,  as  Jofhua 
faid  to  the  children  of  Ifrael.  [Jofh.  xxiii.  14.]  '  That 

*  not  one  thing  hath  failed  of  all  that  the  Lord  our  God 

*  hath  fpoken  concerning  his  church  ;'  but  all  things  are 
hitherto  come  to  pafs  agreeable  to  the  divine  prediction. 
This  mould  ftrengthen  our  faith  in  thofe  promifes,  and 
encourage  us  to  earneft  prayer  to  God  for  the  accomplifh- 
ment  of  the  great  and  glorious  things  which  yet  remain  to 
be  fulfilled. 

IT  has  already  been  fliown  how  the  fuccefs  of  Chrift's 
redemption  was  carried  on  through  various  periods  down 
to  the  prefent  time. 

4.  I  come  now  to  mow  how  the  fuccefs  of  Chrift's 
redemption  will  be  carried  on  from  the  prefent  time,  till 
antichrift  is  fallen,  and  Satan's  vifible  kingdom  on  earth 
deftroyed. — And  with  rcfpe6l  to  this  fpace  of  time,  we 

have 


496        HISTORY   OF    REDEMPTION. 

have  nothing  to  guide  us  but  the  prophecies  of  fcripture. 
Hitherto  we  have  had  fcripture  hiftory  or  prophecy,  to 
gether  with  human  hiftory.  But  henceforward  we  have 
only  prophecy  to  direct  us.  And  here  I  would  pafs  by 
thofe  things  that  are  merely  conjectural,  or  are  only  fur- 
mifed  by  fome  from  thofe  prophecies  which  are  doubtful 
in  their  interpretation  ;  and  (hall  infill  only  on  thofe  things 
which  are  more  clear  and  evident. 

We  know  not  what  particular  events  are  to  come  to 
pafs  before  that  glorious  work  of  God's  Spirit  begins,  by 
which  Satan's  kingdom  is  to  be  overthrown.  By  the 
confent  of  moft  divines,  there  are  but  few  things,  if  any 
at  all,  that  are  foretold  to  be  accomplished  before  the 
beginning  of  that  glorious  work  of  God.  Some  think  the 
flaying  of  the  witnefles,  [Rev.  xi.  7-8-]  is  not  yet  ac- 
complifhed.*  So  divines  differ  with  refpect  to  the  pour 
ing  out  of  the  feven  phials,  [Rev.  xvi.]  how  many  are 
already  poured  out,  or  how  many  remain  ;  though  a  late 
expofitor,f  whom  I  have  before  mentioned  to  you,  feems 
to  make  it  very  plain  and  evident,  that  all  are  already 
poured  out  but  two,  viz.  the*  fixth  on  the  river  Euphrates, 
and  the  feven th  into  the  air.  But  I  will  not  now  ftand 
to  inquire  what  is  intended  by  the  pouring  out  of  the  fixth 
phial  on  the  river  Euphrates,  that  the  way  of  the  kings 
oftheeaft  maybe  prepared;  but  only  would  fay,  that  it 
feeras  to  be  fomething  immediately  preparing  the  wav  for 
the  deftruction  of  the  Spiritual  Babylon,  as  the  drying  up 
of  the  river  Euphrates,  which  ran  through  the  midll  of 
old  Babylon,  was  what  prepared  the  way  for  the  kings  of 
the  Medes  and  Perlians,  the  kings  of  the  eaft,  to  come  in 
under  the  walls,  and  deflroy  that  city.— But  whatever  this 
be,  it  does  not  appear  that  it  is  any  thing  which  (hall  be 
accomplifhed  before  the  work  of  God's  Spirit  is  begun,  by 
which,  as  it  goes  on,  Satan's  vifible  kingdom  on  earth  (hall 
be  utterly  overthrown.  And  therefore  I  would  proceed 
directly  to  confider  what  the  fcripture  reveals  concerning 
this  work  of  God. 

And 

*  Newton,  Lawman,  Gill,  Doddridge,  Reader,  &c. 
Mr.  Lawman. 


TO   THE   FALL    OF   ANTICHRIST.      497 

And  I  would  promife  two  things  in  general  concern 
ing  it. 

i.  We  have  all  reafon  to  conclude  from  the.  fcriptures, 
that  juft  before  this  work  of  God  begins,  it  will  be  a  very 
dark  time  with  refpedl  to  the  interefts  of  religion  in  the 
world.  It  has  been  fo  before  thofe  glorious  revivals  of 
religion  that  have  been  hitherto.  It  was  fo  when  Chrift 
came  in  the  flem,  and  alfo  before  the  Reformation  from 
Popery.  And  it  feems  to  be  foretold  in  fcripture,  that  it 
fhall  be  a  time  of  but  little  religion,  when  Chrift  {hall 
come  to  fet  up  his  kingdom  in  the  world.  Thus  when 
Chrift  fpake  of  his  coming,  to  encourage  his  eledt,  who 
cry  to  him  day  and  night,  [Luke  xviii.  8.]  he  adds  this, 

*  Neverthelefs,  when  the   Son  of  man  cometh,  mall  he 

*  find  faith  on  the  earth  ?'    Which  feems  to  denote  a  great 
prevalency   of  infidelity  juft   before  Chrift's   coming   to 
avenge  his  fufFering   church.      Though    Chrift's  coming 
at  the   laft  judgment  is  not  here  to  be  excluded,  yet  there 
feems  to  be  a  fpecial  refpe£t  to  his  coming  to  deliver  his 
church  from   their   long  continued  fuffering,    perfecuted 
ftate,  which   is  accomplished   only  at  his  coming  at  the 
deftruction  of  antichrift.     That  time  when  the  ele6l  cry 
to  God,  [Rev.  vi.   10.]     '  How  long,   O  Lord,  holy  and 
'  true,    doft    thou    not  judge   and    avenge  our   blood   on 

*  them  that  dwell  on  the  earth?'    and  the  time  fpoken  of 
in  Revelation,  [chap,  xviii.  20.]  '  Rejoice  over  her,  thou 

*  heaven,  and  ye   holy  apoftles,    and  prophets,    for  God 

*  hath  avenged  you  on  her,'   will  then  be  accomplifhed. 
It  is  now  a  dark  time  with  refpeft  to  the  interefts  of  reli 
gion,  and  there  is  a  remarkable  fulfilment  of  that  predic 
tion,    [2   Pet.   iii.    3.]     '   Knowing  this,    that  there  fhall 

*  come  in  the  laft  days  fcofFers,  walking  after  their  own 

*  lufts.'     And  fo  Jude,  [17,   18.]     <  But  beloved,  remem- 

*  her  ye  the  words  which  were  fpoken  before  of  the  apof- 
'  ties  of  our  Lord  Jefus  Chrift ;    how  that  there  fhould 
'  be  mockers  in  the  laft  time,  who  fhould  walk  after  their 
'  own  ungodly  lufts.'     Whether  the  times  fhall  be  any 
darker  ftill,  or  how  much  fo  before  the  beginning  of  this 
glorious  work  of  God,  we  cannot  tell. 

38  2.  There 


498          HISTORY    OF    REDEMPTION. 

2.  There  is  no  reafon  to  think  but  that  this  great  woik 
of  God  will  be  wrought,  though  very  fwiftly,  yet  gradu 
ally.     As   the  children   of   Ifrael  were  gradually  brought 
out  of  the   Babylonilh  captivity,  firft  one  company  and 
then  another,    and   gradually  rebuilt  their  city  and  tem 
ple  ;    and  as  the  heathen   Roman   empire  was   deftroyed 
by  a  gradual,  though   a  very  fwift  prevalency  of  the  gof- 
pel ;    fo,    though  there  are   many  things  which  feem  as 
though  the   work  of  God  would  be  exceeding  fwift,  and 
many   wonderful  events  fuddenly  be  brought  to  pafs,  and 
fome  great  parts  of  Satan's   vifible  kingdom  have  a  very 
fudden  fall,    yet  all  will  not  be  accompli/lied  at  once,   as 
by  fome  great  miracle,   (as  the  refurredtion  of  the  dead  at 
the  end   of  the  world  will  be  all  at  once;)    but  this  is  a 
work  which  will  be  accomplhhed  by  means,  by  the  preach 
ing  of  the  gofpel,    and   the    ufc   of   the  ordinary  means 
of  grace,    and  fo  will   be  gradual.      Some  fliall  be  con 
verted,    and  be  the  means  of  converting  others.     God's 
Spirit  fliall  be  poured  out  firft  to  raife  up  inftruments,  and 
thofe  inftruments  fhall  be  ufed  and  fucceed.     And  doubt- 
lefs  one  nation  fhall  be  enlightened  and  convened  after 
another  ;    one  falfe  religion  exploded  after  another.      By 
the  reprefentation  in  Daniel  [chap.  ii.  3,  4.]  the  ftone  cut 
out  of  the  mountain  without  hands  gradually  grows.     So 
Chrift  teaches  us,    that  the   kingdom  of  heaven  is  like  a 
grain  of   muftard  feed,   [Matt.  xiii.  31,  32.]  and  like  lea 
ven  hid  in  three  meafures  of  meal,  [ver.  33.]    The  fame 
reprefentation  we  have  in  the  vilion  of  the  waters  of  the 
fan6tuary.   [Ezek.  xlviii.]— The  fcriptures  mention  feve- 
ral  fucceffive   events  by  which  this  glorious  work  fhould 
be   accompli  (lied.      The    angel   fpeaking  to   the  prophet 
Daniel  of  thofe  times,  mentions  two  periods,  at  the  end 
of  which  glorious   things  iliould  be  accomplished  ;  [Dan. 
xii.  ii.]    '  And  from  the  time  that  the  daily  facrince  Ihall 

*  be  taken  away,    and  the  abomination  that  maketh  deio- 

*  late  fet  up,  there   ihall   be  a  thoufand  two  hundred   and 

*  ninety  days.'     But  then  he  adds  [ver.  12.]    '  BlefTed  is 
«  he  that  waiteth,  and  cometh  to  the  thoufand  three  hun- 

*  dred  anu   five  and  thirty  days;'    intimating  that  fome- 

thing 


TO  THE  FALL  OF  ANTICHRIST.        499 

thing  very  glorious  fhould  be  accompli  fried  at  the  end  of  the 
former  period,  but  fomething  much  more  glorious  at  the  end 
of  the  latter.— But  I  now  proceed  to  fhow, 

(3.)  That  this  great  work  ihall  be  accompliihed,  not 
by  the  authority  of  princes,  nor  by  the  wifdom  of  learned 
men,  but  by  the  Holy  Spirit ;  [Zech.  iv.  6,  7.]  *  Not  by 

*  might,  nor  by  power,  but  by  my  fpirit,    faith  the  Lord 

*  of  hofts.     Who   art  thou,    O  great   mountain?    before 

*  Zerubbabel  thou  fhalt  become  a  plain,  and  he  iliall  Sring 

*  forth  the  head  {tone  thereof  with  fhouting,  crying,  Grace, 
'  grace  unto  it.'     So  the  prophet  Ezekiel,  fpeaking  of  this 
great  work  of  God,  fays,    [chap,  xxxix.   29.]    '  Neither 

*  will  I  hide  my  face   any  more  from  them  ;    for  I  have 
'  poured  out  my  fpirit  on  the  houfe  of  Ifrael,  faith  the 

*  Lord  God.'     We  know  not  where  this  pouring  out  of 
the  Spirit  {hall  begin,  or  whether  in  many  places  at  once, 
or  whether  what  has  already  been,  be  not  fome  forerunner 
and  beginning  of  it.  (w) 

This 

(w)  Whether  tie  LATE  CONVERSIONS  be  the  leginning  of  thit 
glorious  event  ?]  We  have  already  been  pretty  large  in  our  account 
of  feveral  remarkable  out-pourings  of  God's  Spirit  in  the  conver- 
fion  of  fmners  in  the  prefent  century;  [See  above,  note  L,  p.  465 
— M,  468 — N,  470 — and  o,  471.]  To  which  might  be  added  a 
work  of  the  like  nature  in  Scotland,  about  the  year  1 740,  when 
great  multitudes  were  awakened  in  a  fudden  and  lingular  manner  ; 
but  we  mail  only  fubjoin  on  authentic  account  of  fome  very  recent 
inflances  of  the  power  of  divine  grace  in  propagating  the  gofpel 
among  the  Indians  in  America  ;  where  Dr.  lj/heelock,  in  the  year 
1754,  eftablifhed  a  fchool  at  Lebanon,  in  Connecticut,  (fince  re 
moved  to  Hanover,  in  New  Hampfhire,  where  it  is  ftill  continued 
by  his  ion)  for  the  education  of  Indian  and  Englifh  youths,  as 
miffionaries,  interpreters,  and  fchool-mafters  to  the  different  Indian 
tribes.  The  utility  of  this  inflitution  may  in  fome  meafure  be  ef- 
timated  from  the  following  extract  from  a  letter  of  the  Rev.  Mr. 
KirUandy  an  eminent  miffionary  therein  educated,  dated  Bofton, 
March  10,  1784. 

"The  Oneidas  expect  in  the  courfe  of  two  years  to  have  more 
than  a  thoufand  Indians  in  their  vicinity,  who  will  be  difpofed  to 
attend  to  the  word  of  God,  and  among  thofe,  fome  hearty  lovers  of 
the  religion  of  Jefus,  as  themfelves  exprefs  it.  About  eighty  of 
the  Delaware  tribe  ....  have  lately  petitioned  the  Oneidas  for  a 
fettlement  in  their  neighbourhood,  where  they  might  have  the 
privilege  of  religious  inftru&ion.  Their  rcqueft  was  immediately 
382  granted.'* 


500         HISTORY    OF    REDEMPTION. 

This  pouring  out  of  the  fpirit  of  God,  when  it  is  be* 
gun,  fhall  foon  bring  great  multitudes  to  forfake  that 
vice  and  wickednefs  which  now  fo  generally  prevails,  and 

fliall 

granted."  In  their  addrefs  to  Mr.  K.  on  this  fubjedl,  they  have 
the  following  words  :  "  We  intreat  our  father  to  make  one  trial 
more  for  chriftianizing  Indians,  at  leaft  for  one,  if  not  for  two 
years,  and  if  there  be  no  encouragement  after  this,  that  we  (hall 
be  built  up  as  a  people,  and  embrace  the  religion  of  Jefus ;  he 
may  leave  us,  and  we  (hall  expect  nothing  but  ruin."  In  a  letter 
to  the  Scots  coinmiffioners  at  Bofton  for  propagating  the  Chriltian 
faith,  the  December  preceding,  is  the  following  paffage,  referring 
to  the  unhappy  American  war  :  "  Fathers,  ....  we  haveb  een  dif- 
trefled  by  the  black  cloud  that  fo  long  overfpread  our  country  : 
the  cloud  is  now  blown  over ;  let  us  thank  the  Great  Spirit  and 
praife  Jefus.  By  means  of  the  fervants  of  Jefus,  the  good  news 
of  God's  word  hath  been  publifhed  to  us.  We  have  received  it. 
Some  of  us  love  it,  and  Jefus  hath  preferve-d  us  through  the  late 
ftorm.  Fathers,  our  fire  begins  to  burn  again  ;  our  hearts  rejoice 
to  fee  it :  we  hope  it  will  burn  brighter  than  ever,  and  that  it  will 
enlighten  the  nations  around.  Our  brothers  of  the  Stockbridge  and 
Mohegan  tribes,  and  many  others  from  the  eaftward,  have  already 
agreed  to  come  and  fit  with  us  around  it,  who  all  hope  to  fee  alfo 
the  light  of  God's  holy  word."  [Ab  draft  of  the  Proceedings  of 
the  Scots  Society  for  propagating  Chriftian  Knowledge.] 

"  Since  the  abo  e,  Mr.  Kirkland  was  fcnt  to  the  Society  in 
Scotland  for  propagating  Chrillian  Knowledge,  a  copy  of  his  jour 
nal  from  May  1786,  to  May  1787.  A  concern  about  religion  be 
gan  among  the  Ontida  Indians,  Auguft  and  September  1786,  and 
in  November  greatly  increafed,  and  continued  to  do  fo  through  the 
winter  and  fpring.  About  feventeen,  in  three  villages  of  that  tribe, 
appear  favingly  converted.  In  one  of  thsfe  villages,  the  convic 
tions  have  been  remarkably  rational  and  pungent ;  and  a  fenfe  of 
the  evil  of  fin  has  exceeded  the  fear  of  puniihment.  In  another, 
juil  views  of  their  (late  have  been  more  mixed  with  enthufiafm. 
Outward  reformation  is  fuch,  that  in  one  village  there  hath  not 
been  an  inftance  of  an  Indian  drunk  thefe  fix  months.  On  Lord's 
days,  Mr.  Kirkland  is  often  employed,  without  any  confiderable 
intermiffion,  from  morning  to  evening,  and  can  hardly  command 
leifure  for  neceflary  refrefnment ;  and  often,  on  other  days,  fpends 
ten  hours  in  preaching,  catechizing,  and  private  religious  conver- 
fation  with  the  many  who  come  to  him,  to  unfold  the  diftreiTes  of 
their  fouls,  and  to  afk  inftruction  in  Chriftianity.  Their  hunger 
for  the  bread  of  life  permits  not  his  fending  them  empty  away. 
Frequently  they  have  enjoyed  much  of  God's  prefence  in  public 
worlhip.  It  was  remarkably  fo,  January  I,  1787,  when  they 
were  diilurbcd  with  pagan  Indians  difcovering  their  joy  for  the  new 
year,  by  firing  of  guns,  and  inviting  the  Chrifljans  to  an  idola 
trous 


TO  THE  FALL  OF  ANTICHRIST.        501 

lhall  caufe  that  vital  religion,  which  is  now  fo  defpifed 
and  laughed  at  in  the  world,  to  revive.  The  work  of 
converfion  {hall  break  forth,  and  go  on  in  fuch  a  manner 
as  never  has  been  hitherto  ;  agreeable  to  that  promile. 
[Ifa.  xliv.  3 — 5.]  '  I  will  pour  water  upon  him  that  is 
*  thirfty  .  .  .  my  fpirit  upon  thy  feed  ....  one  fhall  fay, 
'  I  am  the  Lord,'  &.c.  God,  by  pouring  out  his  holy 
Spirit,  will  furnilh  inftruments  for  carrying  on  this  work  ; 

will 

trpus  dance,  for  which  there  was  not  a  fufficient  number,  through 
their  refufal.  Irritated  at  Mr.  Kirkland,  to  whom  they  afci  ibed 
the  difappointment,  four  Indian  youths  confpired  to  murder  him 
that  night,  which  was  happily  difcovered,  and  by  the  care  of  fome 
of  his  converts  difappointed.  Even  the  heathen  Sachems  difap- 
proved  this,  and  at  an  Indian  council  that  week,  three  of  the 
youths  expreficd  their  penitence,  and  the  fourth  fent  his  apology. 
Thcfe  appearances  have  (truck  fome  of  the  Tufcararo  and  Onon- 
dago  tribes.  Mr.  Kirkland  writes,  that  his  work,  though  fo  un 
commonly  laborious,  was  never  fo  delightful.  Indeed,  fince  the 
days  of  Mr.  David  Brainerd,  there  has  been  nothing  fo  promifing 
among  the  Indians.  Mr.  Kirkland  is  tranflating  the  gofpel  of 
Mark,  and  fome  feleft  Pfalms,  into  the  Oneida  language,  which 
he  hopes  to  get  printed.  His  labours  are  much  helped  by  good 
Peter  the  catechift,  one  of  the  mofl  eloquent  men  among  the  fix 
nations,  and  by  the  fchoolmafter,  whofe  name  I  do  not  recolledl." 
[Sermon  by  the  Rev.  Mr.  Oaccum^  Indian  Miffionary  on 
the  death  of  another  Indian,  juft  publifhed  by  the 
Rev.  Mr.  Ripnon.] 

To  the  above-mentioned  inftances  may  be  applied  a  remark  of 
fome  eminent  divines  on  the  work  of  God  in  New  England,  not 
impertinent  to  the  occaiion  of  introducing  this  note  : 

"  We  are  taught  alfo  by  this  happy  event  how  eafy  it  will  be 
for  our  blefled  Lord  ....  to  fpread  his  dominion,  from  fea  to  fea, 
through  all  the  nations  of  the  earth.  We  fee  how  cafy  it  is  for  him 
with  one  turn  of  his  hand,  with  one  word  of  his  mouth,  to  awaken 
whole  countries  of  ftupid  and  fleeping  finners,  and  kindle  divine 
life  in  their  fouls.  .  .  .  The  name  of  Chrift  fnall  diffufe  itfelf  like 
a  rich  and  vital  perfume  to  multitudes  that  were  ready  to  fink,  and 
to  perifh  under  the  painful  fenfe  of  their  own  guilt  and  danger. 
Salvation  mall  fpread  through  all  the  tribes  and  ranks  of  mankind, 
as  the  lightning  from  heaven  in  a  few  moments  would  communi 
cate  a  living  flame  through  10,000  lamps  or  torches  placed  in  a 
proper  iituation  and  neighbourhood.  Thus  a  nation  fliall  be  born 
in  a  day  when  our  Redeemer  pleafes,  and  his  faithful  and  obedient 
lubjefts  fhall  become  as  numerous  as  the  fpires  of  grafs  in  a  mea 
dow  newly  mown  and  refrefhed  with  the  flowers  of  heaven." 
[Dr.  Watts  and  Dr.  Gulfed  Preface  to  Mr.  Edward's,  Nar.  p.  vii.] 


5oi        HISTORY   OF   REDEMPTION. 

•will  fill  them  with  knowledge  and  wifdom,  and  fervent 
zeal  for  promoting  the  kingdom  of  Chrift,  and  the  falva- 
tion  of  fouls,  and  propagating  the  gofpel  in  the  world. 
So  that  the  gofpel  (hall  begin  to  be  preached  with  abun 
dantly  greater  clearnefs  and  power  than  it  has  hitherto 
been  :  for  this  great  work  of  God  fhall  be  brought  to 
pafs  by  the  preaching  ot  the  gofpel,  as  is  reprefented 
[Rev.  xiv.  6—8.]  that  before  Babylon  falls,  the  gofpel 
(hall  be  powerfully  preached  and  propagated  in  the 
world. 

This  was  typified  of  old  by  the  founding  of  the  filver 
trumpets  in  Ifrael  in  the  beginning  of  their  jubilee : 
[Lev.  xxv.  9.]  *  Then  fhalt  thou  caufe  the  trumpet  of 

*  the  jubilee   to  found  on  the  tenth  day  of  the  feventh 

*  month  ;    on  the  day   of  atonement  fhall  ye  make  the 
'  trumpet  found  throughout  all  your  land.'      The  glorious 
times  which  are  approaching,  are,  as  it  were,  the  church's 
jubilee,  which  (hall  be  introduced  by  the  founding  of  the 
filver  trumpet  of  the  gofpel,  as  is  foretold  [Ifa.  xxvii.  13.] 

*  And  it   fhall  come  to  pafs  in  that  day,  that  the  great 

*  trumpet  fhall  be  blown,  and  they  fhall  come  which  were 

*  ready  to  perifn  in  the  land  of  Aflyria,  and  the  outcafts 
'  of  the  land  of  Egypt,  and  fhall  worihip  the  Lord  in  the 
holy  mount    at    Jerufalem.'     And  there  fhall  be  a  glorious 
effufion  of  the  Spirit  with  this  clear  and  powerful  preach 
ing  of  the  gofpel,  to  make  it  fuccefsful  for  reviving  thofe 
holy  doctrines  of  religion  which  are  now  chiefly  ridiculed 
in   the  world,  and   turning  many  from  herefy,  and  from 
pcpery,  and  from  other  falfe  religions ;  and  alfo  for  turn 
ing  manv  from  their  vice  and  profanenefs,  and  for  bringing 
vaft  multitudes  favingly  to  Chrift. 

That  work  of  converfion  fnall  go  on  in  a  wonderful 
manner,  and  fpread  more  and  more.  Many  fhall  flow 
together  to  the  goodnefs  of  the  Lord,  and  fhall  come,  as 
it  were,  in  flocks,  one  flock  and  multitude  after  another. 
[Ifa.  Ix.  4,  5.]  '  Lift  up  thine  eyes  round  about,  and 
'  fee ;  all  they  gather  themfelves  together,  they  come  to. 
'  thee  ;  thy  fons  fhall  come  from  far,  and  thy  daughters 
<  fliall  be  n v.rfed  at  thy  fide.  Then  thou  {halt  fee  and 

'  flow 


TO  THE  FALL  OF  ANTICHRIST.        503 

flow  together.'  [ver.  8.]  *  Who  are  thefe  that  fly  as  a 
*  cloud,  and  as  the  doves  to  their  windows  ?'  And  it 
being  reprefented  in  the  forementioned  place  in  the  Revela 
tion,  [chap.  xiv.  6 — 8.]  that  the  gofpel  (hall  be  preached 
to  every  tongue,  and  kindred,  and  nation,  and  people, 
before  the  fall  of  antichrift  ;  fo  we  may  fuppofe,  that  it 
will  foon  be  glorioufly  fuccefsful  to  bring  in  multitudes 
from  every  nation  ;  and  it  mail  fpread  with  wonderful 
fwiftnefs,  and  vaft  numbers  fhall  fuddenly  be  brought  in 
at  once,  and  as  it  is  faid,  '  a  nation  mall  be  born  in  a  day.' 
[Ifa.  Ixvi.  7—9-] 

(4.)  This  pouring  out  of  the  Spirit  of  God  will  not 
affect  the  overthrow  of  Satan's  vifible  kingdom,  till  there 
has  firft  been  a  violent  and  mighty  oppofltion  made.  In 
this  the  fcripture  is  plain,  that  when  Chrift  is  thus  glori 
oufly  coming  forth,  and  the  deftrudlion  of  antichrift  is 
ready  at  hand,  and  Satan's  kingdom  begins  to  totter,  the 
powers  of  the  kingdom  of  darknefs  will  rile  up,  and 
mightily  exert  themfelves  to  prevent  their  kingdom  bein^ 
overthrown.  Thus  after  the  pouring  out  the  lixth  phial, 
which  was  to  dry  up  the  river  Euphrates,  to  prepare  the 
way  for  the  definition  of  fpiritual  Babylon,  it  is  repre 
fented  [Rev.  xvi.]  as  though  the  powers  of  hell  will  be 
mightily  alarmed,  and  mould  ftir  up  themfelves  to  oppofe 
the  kingdom  of  Chrift,  before  .the  feventh  and  laft  phial 
mail  be  poured  out,  which  fhall  give  them  a  final  and 
complete  overthrow.  After  an  account  of  the  pouring  out 
of  the  fixth  phial,  [ver.  12.]  the  beloved  difciple  informs 
us  in  the  following  verfes,  that  *  three  unclean  fpirits, 

*  like  frogs,  fhall  go  forth  unto  the  kings  of  the  earth,  to 
'  gather  them  together  to  the  battle  of  the  great  day  of  God 

*  Almighty.'     This  feems  to  be  the  laft  and  greateft  effort 
of  Satan  to  fave  his  kingdom   from  being   overthrown  ; 
though  perhaps  he  may  make  as  great  an  effort  towards  the 
end  of  the  world  to  regain  it. 

When  the  Spirit  begins  to  be  glorioufly  poured  forth, 
and  the  devil  fees  fuch  multitudes  flocking  to  Chrift  in 
one  nation  and  another,  and  the  foundations  of  his  king 
dom  daily  undermining,  its  pillars  breaking,  and  the 

whole 


504        HISTORY    OF    REDEMPTION. 

whole  ready  to  fall,  it  will  greatly  alarm  him.  Satan  has 
ever  had  a  dread  of  his  kingdom  being  overthrown,  ajui 
he  has  long  been  endeavouring  to  fortify  his  kingdom^ 
nnd  to  prevent  its  ruin.  To  this  end  he  let  up  the  two 
mighty  kingdoms  of  Antichrift  and  Mahomet,  and  has 
nurfed  all  the  herefies  and  fuperftitions  in  the  world : 
but  when  he  fees  all  begin  to  fail,  it  will  roufe  him  ex 
ceedingly.  If  Satan  dreaded  being  cafl  out  of  the  Roman 
empire,  how  much  more  does  he  dread  being  cafl  out  of 
the  whole  world. 

It  feems  as  though  in  this  laft  great  oppofition  which 
fliall  be  made  againfi:  the  church  to  defend  the  kingdom 
of  Satan,  that  all  the  forces  of  antichrist,  mahometanifm 
and  heathenifm,  will  be  united  ;  all  the  power  of  Satan's 
vifible  kingdom  through  the  whole  world  :  and  therefore 
it  is  faid  [Rev.  xvi.  14.]  that  '  fpirits  of  devils  (hall  go 

*  forth  unto  the   kings  of  the  earth,    and  of   the  whole 

*  world,  to  gather  them  together  to  the  battle  of  the  great 
'  day  of   God  Almighty.'     And   thefe  fpirits  are  faid  to 
come  out  of   the   mouth  of  the  dragon,  and   out  of  the 
mouth   of  the   beaft,  and  out  of  the  mouth   of  the   falfc 
prophet :    i.  e,  there  fliall  be  the  fpirit  of  popery,  and  the 
fpirit  of  mahometanifir.,  and  the  fpirit  of  heathenifm,  all 
united.     By  the  beail  L,  meant  antichrift  ;  by  the  dragon, 
in  this  book,  is  commonly  meant  the  devil,  as  he  reigns 
over  his  heathen  kingdom ;    by  the   falfe  prophet,  in  this 
book,  is  fometimes  meant  the  pope  and  his  clergy  :  but  here 
an  eye  feems  to  be  had  to  Mahomet,  whom  his  followers 
call  the  great  prophet  of  God.     This  will  be,  as  it  were, 
the  dying  fhuggle  of  the  old  ferpent ;  a  battle  wherein  he 
will  fight  as  one  that  is  defperatc. 

We  know  not  particularly  in  what  manner  this  oppo 
fition  will  be  made.  It  is  reprefented  as  a  battle  ;  it  is 
called  *  the  battle  of  the  great  day  of  God  Almighty.' 
There  will  be  fome  way  or  other  a  mighty  ftruggle  be 
tween  Satan's  kingdom  and  the  church,  and  probably  in 
all  manner  of  ways  ;  and  doubtlefs  great  oppofition  will  be 
made  by  external  force ;  wherein  the  princes  of  the  world 
who  are  on  the  devil's  fide  ihall  join  hand  in  hand;  for 

it 


TO   THE    FALL   OF   ANTICHRIST.      505 

it  is  faid,  '  The  kings  of  the  earth  are  gathered  together 

*  to  battle.'  [Rev.  xix.  19.]     And  probably  alfo  there  will 
be  great  oppofition  of  fubtle  difputers  and  carnal  reafoning  ; 
great  perfecution  in  many  places,   and  virulent  reproaches. 
The   devil  now  doubtlefs   will  ply    his   {kill,  as    well  as 
ilrength,  to  the  utmoft.     The  allies  and   fubjects  who  be 
long  to  his  kingdom,  will  every  where  be  flirred  up,  and 
engaged  to  make  an  united  and  violent  oppofition  againft 
this  holy  religion,  which  they  fee   prevailing  fo  mightily 
in  the  world.— But, 

(5.)  Chriil  and  his  church  {hall  in  this  battle  obtain  a 
complete  vifiory  over  their  enemies.  They  {hall  be  to 
tally  routed  and  overthrown  in  this  their  laft  effort.— 
When  the  powers  of  hell  and  earth  are  thus  gathered  to 
gether  againft  Chrift,  and  his  armies  {hall  come  forth 
againft  them  by  his  word  and  fpirit  to  fight  with  them, 
in  how  auguft  and  glorious  a  manner  is  this  defcribed. 
[Rev.  xix.  u  — 16.]  '  And  I  law  heaven  opened,  and 
1  behold  a  white  horfe,  and  he  that  fat  upon  him  is  called 
«  faithful  and  true,'  &c.  And  to  reprefent  to  us  how  great 
the  victory  mould  be  which  they  fliould  obtain,  and  how 
mighty  the  overthrow  of  their  enemies,  it  is  faid,  [ver.  17, 
1 8.]  that  '  all  the  fowls  of  heaven  are  called  together,  to 
4  eat  the  great  fupper  given  them,  of  the  flelh  of  kings, 
'  and  captains,  and  mighty  men.'  6cc.  and  in  the  follow 
ing  verfes  we  have  an  account  of  the  victory  and  over 
throw. 

In  this  victory,  the  feventh  phial  {hall  be  poured  out. 
It  is  faid,  [Rev.  xvi.  16.]  of  the  great  army  that  fliould 
be  gathered  together  againft  Chrift:  'And  he  gathered 
'  them  together  into  a  place  called  in  the  Hebrew  tongue, 
'  Armageddon  ;'  and  then  it  is  faid,  '  And  the  feventh  an- 

*  gel  poured  out  his  phial  into  the  air  ;  and  there  came  a 
'  great   voice  out   of  the    temple   of    heaven,    from    the 
'  throne,  faying,  It   is  done.''     Now  the  bufmefs   is  clone 
for  Satan  and   his  adherents.      When  this   victory    is   ob 
tained,  all  is  in  effect  done.     Satan's  laft  and  greateft  op 
pofition  is  conquered  ;  all   his   meafures  are   defeated  ;  the 
pillars  of  his    kingdom   broken,   and  will   fall  of  courfe. 

3  T  The 


506        HISTORY   OF   REDEMPTION. 

The  devil  is  utterly  baffled  and  confounded,  and  knows 
not  what  clfe  to  do.  He  now  fees  his  antichriftian,  Ma 
hometan,  and  hearhenifh  kingdoms  through  the  world,  all 
tumbling  about  his  ears.  He  and  his  nioft  powerful  inftru- 
ments  are  taken  captive.  Now  that  is  in  effect  done  which 
the  church  of  God  had  been  fo  long  waiting  and  hoping 
for,  and  fo  earneftly  crying  to  God  for,  faying,  '  How 
'  long,  O  Lord,  holy  and  true  ?'  Now  the  time  is  come. 

The  angel  that  fet  his  right  foot  on  the  fea,  and  his  left 
foot  on  the  earth,  [Rev.  x.  5—7-]  lift  up  his  hand  to  hea 
ven,  and  fware  by  him  that  liveth  for  ever  and  ever,  who 
created  heaven,  and  all  things  that  therein  are,  and  the 
earth,  and  the  things  that  therein  are,  and  the  fea,  and  the 
things  which  are  therein,  that  when  the  feventh  angel 
fhould  come  to  found,  the  time  fhould  be  no  longer.  And 
now  the  time  is  come ;  now  the  feventh  trumpet  founds, 
and  the  feventh  phial  is  poured  out,  both  together;  inti 
mating,  that  now  all  is  rinifhed  as  to  the  overthrow  of 
Satan's  vifible  kingdom  on  earth.  This  victory  fhall  be 
by  far  the  greateft  that  ever  was  obtained  over  Satan  and 
his  adherents.  By  this  blow,  with  which  the  ftone  cut 
out  of  the  mountain  without  hands  (hall  ftrike  the  image  of 
gold,  and  filver,  and  brafs,  and  iron,  and  clay,  it  fhall  all 
be  broken  to  pieces.  This  will  be  a  rinifhing  blow  to  the 
image,  fo  that  it  fhall  become  as  the  chaff  of  the  fummer 
threfhing  floor.  [See  Dan.  ii.  35.] 

In  this  victory  will  be  a  mofl  glorious  difplay  of  divine 
power.  Chrift  fliall  therein  appear  in  the  character  of 
King  of  kings,  and  Lord  of  lords,  [Rev.  xix.  16.]  and  fliall 
dafli  his  enemies,  even  the  ftrongcft  and  proudeft  of  them, 
in  pieces ;  as  a  potter's  veffel  fliall  they  be  broken  to  fhi- 
vers.  Then  fhall  flrength  be  lliown  out  of  weaknefs,  and 
Chrift  fliall  caufe  his  church  as  it  were  to  threm  the  moun 
tains.  [Ifa.  xli.  15.]  '  Behold,  I  will  make  thee  a  new 
'  fharp  threfhing  iultrument  having  tceih  ;  thou  fhalt  threfh 
'  the  mountains,  and  beat  them  fmall,  and  fhalt  make  the 
*  hills  as  chaff.'  [Sec  alfo  Ifa.  xliii.  13—15-] 

(6.)  Confcquenton  this  victory,  Satan's  vifible  kingdom 
on  earth  fliall  be  deftroyed.  When  Satan  is  conquered  in 

this 


TO  THE  FALL  OF  ANTICHRIST.        507 

this  laft  battle,  the  church  of  Chrifl  will  have  eafy  work 
of  it  ;  as  when  Joihua  and  the  children  of  Ifrael  had  ob 
tained  that  great  victory  over  the  five  kings  of  the  Amo- 
rites,  [Jofh.  x.  5—14.]  when  the  fun  flood  fliJl,  and  God 
fent  great  hailftones  upon  their  enemies,  they  after  that 
went  from  one  city  to  another,  and  burnt  them  with  fire  : 
they  had  eafy  work  of  fubduing  the  cities  and  country  to 
which  they  belonged.  So  it  was  alfo  after  that  other  great 
battle  that  Jofhua  had  with  that  great  multitude  at  the  wa 
ters  of  Merom.  [Jofh.  xi.  5—  -9.]  So  after  this  glorious 
victory  of  Chrift  and  his  church  over  their  enemies,  the 
chief  powers  of  Satan's  kingdom,  they  fhall  deftroy  that 
kingdom  in  all  thofe  cities  and  countries  to  which  they 
belong.  Then  the  word  of  God  ihall  have  a  fwift  progrefs 
through  the  earth;  as  is  faid,  that  on  the  pouring  out  of 
the  feventh  phial,  '  the  cities  of  the  nations  fell,  and  every 
'  ifland  fled  away,  and  the  mountains  were  not  found.' 
[Rev.  xvi.  19,  20.]  When  once  the  ftone  cut  out  of  the 
mountain  without  hands  had  broken  the  image  in  pieces, 
it  was  eafy  to  abolifh  all  remains  of  it.  The  very  wind 
will  carry  it  away  as  the  chaff  of  the  fummer  threfhing- 
floor.  Becaufe  Satan's  vifible  kingdom  on  earth  {hall  now 
be  destroyed,  therefore  it  is  faid,  that  the  feventh  phial,  by 
which  this  ihall  be  done,  fhall  be  poured  out  into  the  air  ; 
which  is  reprefented  in  fcripture  as  the  fpecial  feat  of  his 
kingdom  ;  for  he  is  called  '  the  prince  of  the  power  of  the 
'  air.'  [Eph.  ii.  2.]  Now  is  come  the  time  for  puniflnng 
Leviathan,  that  piercing  ferpent,  of  which  we  read,  [Ifa. 
xxvii.  i.]  '  In  that  day  the  Lord  with  his  fore  and  great 
'  and  ftrong  fword,  ihall  puniih  Leviathan  the  piercing 
'  ferpent,  even  Leviathan,  that  crooked  ferpent,  and  he 
*  iliall  flay  the  dragon  that  is  in  the  fea.' 

Concerning  this  overthrow  of  Satan's  vilible  kingdom 
on  earth,  I  would,  [i.]  Show  wherein  this  overthrow  of 
Satan's  vifible  kingdom  will  chiefly  confilT:  ;  [2.]  The 
extent  and  univerfality  of  this  overthrow. 

[T.]   I  would  ihow  wherein  this  overthrow  of  Satan's 
kingdom  will  chiefly  confift.     I  ihall  mention  the  princi 
pal  things  in  which  it  will  confift,  without  pretending  to 
3  T  2  deter- 


508 

determine  in  what  order  they  (hall  come  to  pafs,  or  which 
{hall  he  accomplished  firft,  or  whether  they  {hall  be  ac- 
complifhed  together. 

Here/ies,  infidelity >  zn&  fuperftition,  among  thofe  who  have 
been  brought  up  under  the  light  of  the  gofpel,  will  then 
be  aboliihed.  Then  there  will  be  an  end  to  Socinianifm, 
Arianifm,  Quakerifm,  and  Arminianifm  ;  and  Deilm, 
which  is  now  fo  bold  and  confident  in  infidelity,  fhall 
then  be  crufhed  to  nothing  ;  and  all  {hall  agree  in  the 
fame  great  and  important  doctrines  of  the  gofpel ;  agree 
able  to  that  promife,  [Zech.  xiv.  9.]  *  And  the  Lord 
{hall  be  king  over  all  the  earth  :  in  that  day  ihall  there 

*  be  one   Lord,  rind  his  name  one.'     Then   Ihall  all  iu- 
perftition  be  aboliihed,  and   all  ihall  agree  in  worfhipping 
God  in  his  own  ways.   [Jer.    xxxii.   39.]    '  And   1  will 
'  give  them  one  heart,  and  one  way,  that  they  may  fear 

*  me  for  ever,  for  the  good  of  them,  and  of  their  chil- 
'  dren  after  them.' 

The  kingdom  of  ontlcJir'iJl  {hall  be  utterly  overthrown. 
His  kingdom  and  dominion  has  been  much  brought  down 
already  by  the  phial  poured  out  on  his  throne  in  the  Re 
formation  ;  but  then  it  {hall  be  utterly  deftroyed.  Then, 
fhall  be  proclaimed,  '  Babylon  is  fallen,  is  fallen.'  When 
the  feventh  angel  founds,  '  the  time,  times  and  half,  fhall 

*  be  out,  and   the  time   fhall  be   no  longer.'     Then  fhall 
be  accomplifhed  concerning   antichrift   the   things   which 
are  written,   [Rev.  xviii.]   concerning  the  fpiritual    Baby 
lon,  that  has  for  fo  many  ages  been  the  great  enemy  of 
the   Chriftian  church,  firft  under  heathenifm,  then  under 
popery  :  that  proud  city  which  lifted  herfelf  up  to  heaven, 
and  above    Gcd    himfelf  in    her   pride   and   haughtinefs  ; 
that  cruel,  bloody  city,   fhall  come  down  to   the  ground. 
Then    ihall    that  be    fulfilled,    [Ifa.   xxvi.    5.]   <    For  he 

*  bringeth  down  them  that  dwell  on  high,  the   lofty  city 

*  he  layeth  it  low,  he  layeth  it  low,  even  to  the  ground, 
'   he  bringeth  it  even  to  the  duft.'     She   fhall  be  thrown 

*  down  with  violence,  like  a  great  millftone  cafl  into  the 

*  fea,  and  {hall  be  found  no  more  at  all,  and  {hall  become 
'  an  habitation  of  devils,  and  the  hold  of  every  foul  fpirit, 

'  and 


TO    THE    FALL    OF   ANTICHRIST.      509 

*  nnd  a  cage  of  every  unclean  and  hateful  bird.'  Now 
ihall  flie  be  dripped  of  all  her  glory,  and  riches,  and  or 
naments,  and  fhall  be  caft  out  as  an  abominable  branch, 
and  fhall  be  trodden  down  as  the  mire  of  the  ftreets.  All 
her  policy  and  craft,  in  which  {he  fo  abounded,  {hall  not 
fave  her.  And  God  fhall  make  his  people,  who  have  been 
fo  perfecuted  by  her,  to  come  and  put  their  foot  on  the 
neck  of  antichrift,  and  he  fhall  be  their  footftool.  All 
the  ftrength  and  wifdom  of  this  great  harlot  fhall  fail  her, 
and  there  fhall  be  none  to  help  her.  The  kings  of  the 
earth,  who  before  gave  their  power  and  ftrength  to  the 
beaft,  {hall  now  hate  her,  and  fhall  make  her  defolate  and 
naked,  and  fhall  eat  her  flclh,  and  burn  her  with  fire. 
[Rev.  xvii.  16.] 

The  Mahometan  kingdom  fhall  be  utterly  overthrown  : 
the  Jocufts  and  horfemen  [Rev.  ix.  10.]  have  their  ap 
pointed  and  limited  time  fet  them,  and  the  falfe  prophet 
lhall  be  taken  and  deftroyed.  And  then,  though  Maho- 
metanifm  has  been  fo  vaftly  propagated  in  the  world,  and 
is  upheld  by  fuch  a  great  empire,  this  fmoke,  which  has 
afcended  out  of  the  bottomlefs  pit,  fhall  be  utterly  fcat- 
tered  before  the  li^ht  of  that  glorious  day,  and  the  Maho 
metan  empire  fhall  fall  at  the  found  of  the  great  trumpet 
which  fhall  then  be  blown. 

Jewijh  infidelity  fhall  then  be  overthrown.  However 
obftinate  they  have  been  now  for  above  lyoo  years  in  re 
jecting  Chrift,  and  though  inftances  of  their  converfion 
have  been  fo  rare  everfince  the  deftrudtion  of  Jerufalem. 
and  they  have,  againft  the  plain  words  of  their  own  pro 
phets,  continued  to  approve  of  the  cruelty  of  their  fore 
fathers  in  crucifying  Chrift  ;  yet  when  this  day  comes,  the 
thick  vail  that  blinds  their  eyes  fhall  be  removed.  [2  Cor. 
iii.  1 6.]  divine  grace  fhall  melt  and  renew  their  hard 
hearts.  '  and  they  (hall  look  on  him  whom  they  have 
'  pierced,  and  they  fhall  mourn  for  him,  as  one  mourneth 
'  for  his  only  fon,  and  fhall  be  in  bitternefs  as  one  that  is 
'  in  bitiernefs  for  his  firft-born.'  [Zech.  xii.  10,  &c.] 
And  then  fhall  the  houfc  of  Ifrael  be  faved :  the  Jews  in 
all  their  difperfions  fhall  cafl  away  their  old  infidelity  ; 


5 jo         HISTORY    OF    REDEMPTION. 

lhall  have  their  hearts  wonderfully  changed,  and  abhor 
themfelves  for  their  pad  unbelief  and  obftinacy;  and  fhall 
flow  together  to  the  bleflfed  Jefus,  penitently,  humbly,  and 
joyfully  owing  him  as  their  glorious  King  and  only  Saviour, 
and  fhall,  with  one  heart  and  voice,  declare  his  praifes  unto 
other  nations. 

Nothing  is  more  certainly  foretold,  than  this  national 
converfion  of  the  Jews  is  in  the  xith  chapter  of  Romans. 
And  there  are  alfo  many  paflages  of  the  Old  Teftament 
•which  cannot  well  be  interpreted  in  any  other  fenfe,  which 
I  fhall  not  now  particularly  mention.  Befides  the  pro 
phecies  of  the  calling  of  die  Jews,  we  have  a  remarkable 
leal  of  the  fuliilment  of  this  great  event  in  providence,  by 
their  being  preferred  a  diftinct  nation  in  fuch  a  difperied 
condition  for  above  1600  years,  which  is  a  kind  of  conti 
nual  miracle,  (x)  When  they  fhall  be  called,  then  fhall 

that 

(x)  PRESERVATION  of  the  JEWS.]  "  I  have  often  amufed  my- 
felf  (fays  Mr.  ADDISON)  with  fpeculations  on  the  race  of  people 
called  Jews,  many  of  whom  I  have  met  with  in  moft  of  the  confi- 
derable  towns  which  I  have  paffed  through  in  the  courfe  of  my 
travels.  They  are,  indeed,  fo  diffeminated  through  all  the  trad 
ing  parts  of  the  world,  that  they  are  become  the  inftruments  by 
which  the  moft  diftant  nations  converfe  with  one  another,  and  by 
which  mankind  are  knit  together  in  a  general  correspondence  : 
they  are  like  the  pegs  and  nails  in  a  great  building,  which  though 
they  are  but  little  valued  in  themfelves,  are  abfolutely  neceflary  to 
keep  the  whole  frame  together. 

"  The  Jews  are  looked  upon  by  many  to  be  as  numerous  at 
prefent,  as  they  were  formerly  in  the  land  of  Canaan.  This  is 
wonderful,  confidering  the  dreadful  (laughter  made  of  them  under 
fome  of  the  Roman  emperors,  which  hiftorians  defcribe  by  the 
death  of  many  hundred  thoufands  in  a  war ;  and  the  innumerable 
maflacres  and  perfecutions  they  have  undergone  in  Turkey,  as 
well  as  in  all  Chriftian  nations  of  the  world.  The  Rabbins,  to  ex- 
prefs  the  great  havock  which  has  been  fometimes  made  of  them, 
tell  us,  after  their  ufual  manner  of  hyperbole,  that  there  were 
fuch  torrents  of  holy  blood  ihed  as  carried  rocks  of  an  hundred 
yards  in  circumference  above  three  miles  into  the  fea. 

"  Their  difperlion  is  the  fecond  remarkable  particular  in  this 
people.  They  fvvarm  over  all  the  Eaft  ;  and  are  fettled  in  the  re- 
moteil  parts  of  China  :  they  are  fpread  through  moft  of  the  na 
tions  of  Europe  and  Africa,  and  many  families  of  them  arc  eftab- 
lifhed  in  the  Weft-Indies;  not  to  mention  whole  nations  bordering 

on 


TO  THE  FALL  OF  ANTICHRIST.        511 

that  ancient  people,  that  were  alone  God's  people  for  fo 
long  a  time,  be  received  again,  never  to  be  rejected  more  : 
they  fhall  then  be  gathered  into  one  fbld  together  with  the 

Gentiles  ; 

on  Preiler-John's  country,  and  fome  difcovered  in  the  inner  parts 
of  America,  if  we  may  give  any  credit  to  their  own  writers. 

"  Their  firm  adherence  to  their  religion  is  no  lefs  remarkable 
than  their  numbers  and  difperfion,  efpecially  confidering  it  as  per- 
fecuted  or  contemned  over  the  face  of  the  whole  earth.  This  is 
likewife  the  more  remarkable,  if  we  confider  the  frequent  apoftafics 
of  this  people,  when  they  lived  under  their  kings  in  the  Land  of 
Promife,  and  within  fight  of  their  temple. 

"  If  in  the  next  place  we  examine,  what  may  be  the  natural 
reafons  for  thefe  three  particulars  which  we  find  in  the  Jews,  and 
which  are  not  to  be  found  in  any  other  religion  or  people,  I  can, 
in  the  firft  place,  attribute  their  numbers  to  nothing  but  their  con- 
ftant  employment,  their  abftinence,  their  exemption  from  wars, 
and,  above  all,  their  frequent  marriages,  for  they  look  on  celibacy 
as  an  accurfed  ftate,  aud  generally  are  married  before  twenty,  as 
hoping  the  Meffiah  may  defcend  from  them. 

"  The  difperfion  of  the  Jews  into  all  the  nations  of  the  earth  is 
the  fecond  remarkable  particular  of  that  people,  though  not  fo 
hard  to  be  accounted  for.  They  were  always  in  rebellions  and 
tumults  while  they  had  the  temple  and  holy  city  in  view,  for  which 
reafon  they  have  been  often  driven  out  of  their  old  habitaticjns  in 
the  Land  of  Promife.  They  have  as  often  been  baniihed  out  of  mod 
other  places  where  they  have  fettled,  which  muft  very  much  difpcrfe 
and  fcatter  a  people,  and  oblige  them  to  feek  a  livelihood  where 
they  can  find  it.  Befides,  the  whole  people  is  now  a  race  of  fuch 
merchants  as  are  wanderers  by  profeffion,  and  at  the  fame  time  are 
in  moft,  if  not  all,  places  incapable  of  either  lands  or  offices,  that 
might  engage  them  to  make  any  part  of  the  world  their  home. 

*'  This  difperfion  would  probably  have  loft  their  religion,  had  it 
not  been  fecured  by  the  ftrength  of  its  conftitution  ;  for  they  are 
to  live  all  in  a  body,  and  generally  within  the  fame  enclofure  ;  to 
marry  among  themfelves,  and  to  eat  no  meats  that  are  not  killed 
or  prepared  their  own  way.  This  (huts  them  out  from  all  table 
converfation,  and  the  moft  agreeable  intercourfes  of  life  ;  and,  bv 
confequence,  excludes  them  from  the  moft  probable  means  of  con- 
verfion. 

"  If,  in  the  laft  place,  we  confider  what  providential  reafon 
may  be  afiigned  for  thefe  three  particulars,  we  fhull  find  that  their 
numbers,  difperfion,  and  adherence  to  their  religion,  have  fur- 
nifhed  every  age,  and  every  nation  of  the  world,  with  the  ftrongeft 
arguments  for  the  Chriftian  faith  ;  not  only  as  thefe  very  particu 
lars  are  foretold  of  them,  but  as  they  themfelves  are  the  depofi- 
taries  of  thefe  and  all  the  other  prophecies,  which  tend  to  their 

ovra 


512        HISTORY    OF    REDEMPTION. 

Gentiles  ;  and  fo  alfo  (hall  the  remains  of  the  ten  tribes, 
wherever  they  be,  and  though  they  have  been  rejeftcxl 
much  longer  than  the  Jews,  be  brought  in  with  their 
brethren.  The  prophecies  of  Hofea  efpecially  feem  to 
hold  this  forth,  that  in  the  future  glorious  times  of  the 
church,  both  Judah  and  Ephraim,  or  Judah  and  the  ten 
tribes,  lhall  be  brought  in  together,  and  fhnli  be  united  as 
one  people,  as  they  formerly  were  under  David  and  Solo 
mon  ;  '  Then  fliall  the  children  of  Judah  and  the  chil- 
'  dren  of  Ifrael  be  gathered  together,  and  appoint  them- 
'  felves  one  head,'  [Hofea  i.  ii.]  and  fo  in  the  lail  chap 
ter,  and  other  parts  of  his  prophecy.  Though  we  do  not 
know  the  time  in  which  this  converiion  of  the  nation  of 
Ifrael  will  come  to  pafs ;  yet  thus  much  we  may  determine 
by  tcripture,  that  it  will  be  before  the  glory  of  the  Gentile 
part  of  the  church  {hall  be  fully  accompli/bed  ;  becaufe  ir 
is  faid,  that  their  coming  in  /hall  '  be  life  from  the  dead  to 
'  the  Gentiles.'  [Rom.  xi.  12  — 15.]— (Y) 

Then 

own  confufion.  Their  number  furnimes  us  with  a  fufficient  cloud 
of  witneiTes  that  atteil  the  truth  of  the  Old  Bible.  Their  difper- 
lion  fpreads  thefe  witneflcs  through  all  parts  of  the  world,  The 
adherence  to  their  religion  makes  their  teilimony  ur.queftionablc." 

[Spectator,  No.  495.] 

To  ftrengthen  thefe  remarks,  we  fhall  add  the  following  anec 
dote  : — A  perfon,  the  former  part  of  whofe  life  was  fpent  in  vice, 
when  he  became  thoughtful  of  death  and  eternity,  was  fhaken  in 
mind  from  day  to  day  with  many  doubts  about  the  truth  of  the 
Chriilian  faith  ;  and  being  upon  the  point  of  a  refolution  to  re 
nounce  it,  as  he  was  pafling  through  a  ftreet  in  the  city,  he  call 
his  eyes  upon  a  Jew  ;  prefently  his  doubts  vanifoed,  and  by  the 
bleffing  of  God  attending  that  providential  occurrence  he  becamr 
a  confirmed  believer. 

[WINTER'S  Sermons  on  Dan.  p.  153.] 

(Y)  The  RESTORATION  of  the  JEWS.]  Mr.  LOCKE  [in  loc.] 
gives  us  the  fubilance  of  the  xith  chapter  of  the  Romans  above  re 
ferred  to  in  a  few  words :  "  St.  Paul  in  this  chapter  goes  on  to 
fhe\v  the  future  (late  of  the  Jews  and  Gentiles,  as  to  Chriltianity, 
viz.  that  though  the  Jews  were  for  their  unbelief  rejected,  and  the 
Gentiles  taken  in  their  room  to  be  the  people  of  God  ;  yet  there 
was  a  few  of  the  Jews  that  believed  in  Chrift,  and  fo  a  fmall  rem 
nant  of  them  continued  to  be  God's  people,  being  incorporated  : 
with  the  converted  Gentiles  into  the  Chriftian  church.  But  when  i 

the  : 


TO   THE    FALL  OF   ANTICHRIST.       513 

Then  fliall  alfo  Satan's  hcatheni/Ji  kingdom  be  over 
thrown.  Grofs  heathenifm  now  pofleflfes  a  great  part  of 
the  earth,  and  there  are  fuppofed  to  be  more  heathens 
now  in  the  world,  than  of  all  other  profeilions  taken  to 
gether,  Jews,  Mahometans,  and  Chriltians.  But  then  the 
heathen  nations  (hall  be  enlightened  with  the  glorious  got- 
pel.  There  will  he  a  wonderful  fpirit  of  pity  towards 
them,  and  zeal  for  their  instruction  and  converfion  put 
into  multitudes,  and  many  ihall  go  forth  and  carry  the 
gofpel  unto  them ;  and  then  ihall  the  joyful  found  be 
heard  among  them,  and  the  Sun  of  righteoufnefs  (hall 
arife  with  his  glorious  light  fhining  on  thofe  many  vaft 
regions  of  the  earth  that  have  been  covered  with  heathen- 
ifli  darknefs  for  fome  thoufand  years,  many  of  them 
doubtlefs  ever  fmce  the  time  of  Mofes  and  Abraham,  and 
have  lain  thus  long  in  a  miferable  condition,  under  the 
cruel  tyranny  of  the  devil,  who  has  all  this  while  blinded 

3  U  and 

the  fulnefs  of  the  Gentiles  is  come  in,  [fee  ver.  25,  26.]  the  whole 
nation  of  them  fliall  be  converted  to  the  gofpel,  and  again  be  rc- 
ftored  to  be  the  people  of  God." 

Dr.  W.  HARRIS  juftly  obferves,  that  "  as  thiscpiftle  was  writ 
ten  ....  long  after  the  moft  remarkable  converfion  of  the  Jews, 
by  the  firft  preaching  of  the  gofpel,  and  after  Paul  had  been  about 
thirty  years  engaged  in  the  work,  it  appears  that  the  Prophecies 
relating  to  the  calling  of  the  Jews  were  not  accomplifhed  then,  and 
consequently  are  not  yet  accomplifhed."  [Dif.  on  the  Meffiah, 
p.  91.] 

Dr.  WHITBY,  [in  loc.]  very  jiiitly  obferves,  that  "  there  is  a 
double  harveft  of  the  Gentiles  fpoken  of  in  this  chapter ;  the  firft 
called  their  riches,  [ver.  1 2.J  as  confiding  in  preaching  the  gofpel  to 
all  nations,  whereby  indeed  they  were  happily  enriched  with  divine 
knowledge  and  grace  ;  the  fecond,  the  bringing  in  their  ful/nefs, 
which  exprefles  a  more  glorious  converfion  of  many  to  the  true 
faith  of  Chriitians  in  the  latter  age  of  the  world,  which  is  to  be 
occafioned  by  the  converfion  of  the  Jews." 

It  is  indeed  now  prttty  generally  agreed  among  the  learned, 
that  we  are  warranted  by  the  fcriptures  to  expect  a  national  con- 
yerfion  of  the  Jews,  and  their  return  to  their  own  land  ;  and  the 
chief  thing  which  has  prejudiced  fo  many  perfons  againft  this  hy- 
pothefis  is,  that  fome  divines  have  carried  it  too  far,  alrnoit  to 
the  rellitution  of  Judaifm  itfelf,  and  added  a  number  of  particu 
lars  from  their  own  conjecture,  which  are  by  no  means  plainly 
revealed.  [G.  E.J 


514.        HISTORY    OF    REDEMPTION. 

and  made  a  prey  of  them  from  generation  to  generation. 
Now  the  glad  tidings  of  the  gofpel  fhall  found  there,  and 
they  fhall  be  brought  out  of  darknefs  into  marvellous 
light,  (z) 

It  is  promiied  in  many  places  that  hearhenifm  fhall 
thus  he  deflroyed ;  thus  it  is  faid,  that  '  the  gods  which  have 
'  not  made  thefe  heavens  and  this  earth,  ihall  perilh  from 
'  the  earth,  and  from  under  thefe  heavens,  [  Jer.  x.  n.] 
'  and  that  lie  will  utterly  abolifh  idols.'  [Ifa.  ii.  18.]  Then 

fhall 

(z)  State  of  the  HEATHEN  world.]  Divines  have  much  difpu- 
ted  about  the  falvation  of  the  heathen;  fome  have  precipitately 
given  them  up  entirely  to  the  devil,  and  configned  them  over  to 
everlafting  darknefs  and  defpair  ;  while  others,  muddering  at  fo 
horrid  an  idea,  have  ran  into  the  oppofite  extreme,  and  fuppofe, 
that  they  might  be  faved  merely  by  the  light  of  nature. 

"  I  am  perfuaded,  (fays  the  amiable  Dr.  Watts)  that  God  ne 
ver  did,  nor  will  forgive  the  fin  of  any  man,  ....  but  upon  the 
account  of  what  Jefus  has  done  and  fuffered,  .  .  .  fo  that  if  hea 
thens  are  faved,  I  think  it  is  owing  to  the  merit  of  Chrifl  and  his 
death.  *  There  is  ialvation  in  no  other,  nor  is  there  any  other 
4  name  whereby  men  may  be  faved.'  [Acts  iv.  12.]  ....  But, 
though  I  fuppofe  no  man  (hall  be  faved  but  by  virtue  of  the  me 
diation  and  death  of  Chrift,  ....  yet  there  is  good  reafon  to  be 
lieve,  that  there  have  been  many  fmners  actually  faved,  who  never 
believed  in  Jefus  Chrift, .  .  .  nor  ever  heard  of  his  name."  [Strength 
and  Weaknefs  of  human  Reafon,  p.  106.] 

To  confirm  the  latter  obfervation  our  Chriftian  Philofopher, 
among  other  iuftances,  mentions  Cornelius,  who  '  feared  God,  and 
*  was  accepted  of  him,'  previous  to  his  having  any  knowledge  of 
Jefus  Chrilt  and  the  gofpel.  [Aftsx.  31,  33.] 

Perfectly  confident  with  the  above  are  the  fentiments  of  the 
elegant  Monf.  SAURIN  ;  "  We  will  not  fay  with  fome  divines, 
that  the  heathens  were  faved  by  an  implicit  faith,  ....  we  will 
mt  affirm  with  Clement  of  Alexandria,  that  philofophy  was  to  the 
Greeks,  what  the  law  was  to  the  Jews  ;  .  .  .  .  nor  with  St.  Chry- 
foftom,  that  they  who,  defpifing  idolatry,  adored  the  Creator  .  .  . 
were  faved  without  faith  ;  .  .  .  .  [nor]  like  one  of  our  reformers, 
(Zuinglius)  place  Thefus,  Hercules,  Numa,  &c.  with  the  pa 
triarchs .  .  .  and  apoftles;  ....  lefs  ftill  do  we  fay  with  St.  Au- 

guftin  that  the  Erythrean  Sybil  is  in  heaven But  after  all, 

who  dare  limit  the  Holy  One  of  Ifrael?  Who  dare  affirm  that 
God  could  not  reveal  himfelf  to  a  heathen  on  his  death  bed? 
Who  will  venture  to  fay  he  hath  never  done  fo  ?  [Sermons,  vol. 
ii.p.  314.] 


TO   THE   FALL   OF  ANTICHRIST.       515 

ihall  the  nations  of  Africa,  the  negroes,  (A)  and  other 
heathens  who  chiefly  fill  that  quarter  of  the  world,  who 
now  feem  to  be  in  a  fbte  but  little  above  the  hearts,  and 
in  fome  refpeifs  below  them,  be  enlightened  with  glori 
ous  light,  and  delivered  from  all  their  darknefs,  and  ihall 
become  a  civilized,  intelligent,  and  holy  people.  Then 
iliall  the  vaft  continent  of  America,  fo  great  a  part  of 
which  is  covered  with  barbarous  ignorance  and  cruelty, 
be  every  where  covered  with  glorious  gofpel  light  and 
Chriftian  love  ;  and  inftead  of  worshipping  the  devil,  as 
now  they  do,  they  mall  ferve  God,  and  praifes  fhall  be 
fung  every  where  to  the  Lord  Jefus  Chrift,  the  Saviour  of 
the  world.  So  may  we  expecl:  it  will  be  in  that  great 
and  populous  part  of  the  world,  the  Eaft  Indies,  which 
are  now  moftly  inhabited  by  the  worfhippers  of  the  devil ; 
and  fo  throughout  that  vaft  country  Great  Tartary  :  (B) 
then  the  kingdom  of  Chrill:  will  be  eftablifhed  in  thofe 
continents  which  have  been  more  lately  difcovered  towards 
the  north  and  fouth  poles,  where  now  men  differ  very 
ittle  from  the  wild  beafts,  excepting  that  they  worlhip 

3  U   2  the 

(A)  The Jlate  of  the  NEGROES.]     May  we  not  hope  from  the 
>refent  appearance  of  things,  that  it  is  referved  for  our  age  and 

ation  to  liberate,  at  leaft  in  a  happy  degree,  thefe  miferable  out- 
afts  of  mankind,  and  thus  prepare  the  way  for  the  introduction 
f  the  gofpel  among  them  ?  which  in  their  prefent  ftate  feems  next 

0  impoffible.  [U.  S.] 

(B)  The  IDOLATRY  of  the  TARTARS.]   "  The  Delal  Lama  is 
e  grand  object  of  adoration  for  the  various  tribes  of  heathen 

"artars,  who  roam  that  vaft  traft  of  continent  which  ftretches 
Vom  the  banks  of  the  Volga  to  Correa  on  the  fea  of  Japan  ;  the 
Tioft  extenfive  religious  dominion,  perhaps,  on  the  face  of  the 
lobe.  He  is  not  only  the  fovereign  pontiff,  the  vicegerent  of 
lie  Deity  upon  earth  ;  but .  .  .  the  more  remote  Tartars  abfo- 
itely  regard  him  as  the  Deity  himfelf.  They  believe  him  immor-  . 
al,  and  endowed  with  all  knowledge'  and  virtue.  Every  year 
liey  come  up  from  different  parts  to  worfln'p  and  make  rich  of- 
erings  at  his  (hrine.  .  .  .  The  orthodox  opinion  is,  that  when  the 
i  and  Lama  feerns  to  die,  ....  his  foul  ....  only  quits  a  .... 
razy  habitation  to  look  for  another,  ....  and  is  difcovered  again 

1  the  body  of  fome  child,  by  certain  tokens  known  only  to  the 
mas,  or  priefts."   [Stewart's  Account  of  Thibet,  Philof.  Tranf, 
ol.  Ixvii.] 


5i6        HISTORY   OF   REDEMPTION. 

the  devil,  and  beads  do  not.  The  fame  will  be  the  cafe 
with  thofe  countries  which  have  never  yet  been  difcovered. 
Thus  will  be  glorioufly  fulfilled  that  promife,  [Ifa.  xxxv. 
I.]  '  The  wildernefs  and  the  folitary  place  (liall  be  glad 
«  for  them  :  and  the  defert  fhall  rejoice  and  bloflbm  as  the 
'  rofe.'  [See  alfo  ver.  6,  7.] 

[2-]  Having  thus  fhown  wherein  this  overthrow  of 
Satan's  kingdom  will  confift,  I  come  now  to  obferve  its 
univcrfal  extent.  The  vifible  kingdom  of  Satan  fhall  be 
overthrown,  and  the  kingdom  of  Chrift  fet  up  on  the 
ruins  of  it,  every  where  throughout  the  habitable  globe. 
Now  ihall  the  promife  made  to  Abraham  be  fulfilled,  that 

*  in  him  and   in  his  feed   all  the  families  of  the  earth  be 
'  bleffcd  ;'    and  Chrift   now  (hall  become  the  defire  of  all 
nations.  [Haggai  ii.  7.]   Now  the  kingdom  of  Chrift  (hall, 
in  the  moft  ftrivSt  and  literal  fenfe,  be  extended  to  all  na 
tions,    and  the    whole   earth.      There   are    many  pafTages 
of   fcripture   that  can    be  underftood   in    no  other   fenfe. 
What  can  be  more  univerfal  than  this,   [Ifa.  xi.  9.]    '  For 
'  the  earth  (hall  be  full  of  the  knowledge  of  the  Lord,  as 

*  the  waters  cover  the  fea.'    As  there  is  no  channel  or  cavi 
ty  of  the  fea  any  where,  but  what  is  covered  with  water  ;  fo 
there  fhall  be  no  part  of  the  habitable  world,  but  what  mall 
be  covered  with  the  knowledge  of  God.     So  it  is  foretold 
[Ifa.  xlv.  22.]  that  all  the  ends  of  the  earth  fhall  look  to 
Chrift  and  be  faved.     And   to    mow  that  the  words   are 
to  be  underftood  in  the   moft  tmiverfal  fenfe,  it  is  faid  in 
the  next  verfe,    *  I    have  fworn   by  inyfelf,  the  word  is 

*  gone  out  of  my  mouth  in  righteoufnefs,  and  fhall  not 

*  return,  that  unto  me  every  knee  fhall  bow,  every  tongue 
'  fliall  fwear.'     So  the  prophet  Daniel,  [chap.  vii.  27.] 
'  And  the  kingdom  and  dominion,  and  the  greatnefs  of  the 
'  kingdom   under  the  whole  heaven  fhall  be  given  to  the 

*  people  of  the  faints  of  the   moft  High  God.'     When 
the  devil  was  caft  out  of  the  Roman  empire,  that  being 
the  principal   part  of   the  world,    and  the  other  nations 
being  mean  in  comparifon  of  thofe  of  that  empire,  it  was 
reprefented  as    Satan's   being   caft    out  of  heaven  to  the 
earth,   [Rev.  xii.  9.]   but   it  is   reprefented  that  he    fliall 

be 


TO  THE  FALL  OF  ANTICHRIST.        517 

be  caft  out  of  the  earth  too,  and  (hut  up  in  hell.  [Rev.  xx. 
i — 3.]— This  is  the  greateft  revolution  by  far  that  ever 
came  to  pafs :  therefore  it  is  faid,  [Rev.  xvi.  17,  18.]  that 
on  pouring  out  the  fevcnth  phial  there  was  a  great  earth 
quake,  fuch  as  was  not  fince  men  were  upon  earth,  fo  mighty 
an  earthquake  and  fo  great. 

(7.)  And  this  is  the  third  great  difpenfation  of  Provi 
dence,  which  is  in  icripture  compared  to  Chrift's  com 
ing  to  judgment.  So  it  is  faid,  after  the  fixth  phial,  and 
after  the  devil's  armies  were  gathered  together  to  their 
great  battle,  and  juft  before  Chrift's  glorious  victory  over 
them,  [Rev.  xvi.  15.]  '  Behold,  I  come  quickly;  bleffed 
*  is  he  that  watcheth,  and  keepeth  his  garments.'  So 
[2  Thef.  ii.  8.]  fpeaking  of  antichrift,  it  is  faid,  '  And 
1  then  mall  that  wicked  be  revealed,  whom  the  Lord  mall 
'  confume  with  the  fpirit  of  his  mouth,  and  fliall  deftroy 
'  with  the  brightnefs  of  his  coming.'  So  Chrift's  coming 
to  fet  up  his  kingdom  on  earth,  and  to  deftroy  antichrift, 
is  called  coming  with  clouds  of  heaven.  [Dan.  vii.  13,  14.] 
And  this  is  more  like  Chrift's  laft  coming  to  judgment, 
than  any  of  the  preceding  difpenfations  which  are  fo  called, 
on  thefe  accounts : 

[  i .  ]  That  the  difpenfation  is  greater  and  more  uni- 
verfal,  and  fo  more  like  the  day  of  judgment,  which  re- 
fpedls  the  whole  world. 

[2.]  On  account  of  the  fpiritual  rcfurre&ion  which  will 
accompany  it,  refembling  the  general  refurreiStion  at  the 
end  of  the  world.  [Rev.  xx.  4.] 

[3.]  Becaufe  of  the  terrible  judgments  and  fearful  de- 
ftru'flion  which  fliall  now  be  executed  on  God's  enemies. 
There  will  doubtlefs  be  at  the  introduction  of  this  difpen 
fation  a  vifible  and  awful  hand  of  God  againft  blafphe- 
mers,  and  obftinate  enemies  of  Chrift  ;  and  efpecially 
antichrift  himlelf,  which  is  compared  to  the  cafting  of 
antichrift  into  the  burning  flame,  [Dan.  vii.  n.]  and  to 
cafting  him  alive  into  the  lake  that  burns  with  fire  and 
brirnftone.  [Rev.  xix.  20.] — Then  mall  the  cruel  church 
of  Rome  fufter  thofe  judgments  from  God,  which  fliall 
be  far  more  dreadful  than  her  crueleft  perfccutions  of  the 

faints, 


5i8        HISTORY   OF   REDEMPTION. 

faints.  [Rev.  xviii.  6,  7.]— The  judgments  which  God 
fhall  execute  on  the  enemies  of  the  church,  are  fo  great, 
that  they  are  compared  to  God's  fending  great  hailftones 
from  heaven  upon  them.  [Rev.  xvi.  21.]  '  And  there  fell 
'  xipon  men  a  great  hail  out  of  heaven,  every  ftone  about 

*  the  weight  of  a  talent:  and   men  blafphemed  God,  be- 
'  caufe  of  the  plague  of  the  hail ;    for  the  plague  thereof 

*  was  exceeding  great.'     And  now  fhall  be  the  treading  of 
the  wine-prefs  of  the  wrath  of  God.  [Rev.  xiv.  19,  20-] 

[4.]  This  fhall  put  an  end  to  the  church's  fuffering 
flate,  and  fhall  be  attended  with  their  glorious  and  joyful 
praifes.  Indeed,  after  this,  near  the  end  of  the  world, 
the  church  fhall  be  greatly  threatened  ;  but  it  is  faid,  it 
fhall  be  for  a  little  feafon,  [Rev.  xx.  3.]  for  as  the  times 
of  the  church's  reft  are  but  fhort.  before  the  long  day  of 
her  afflidiions  are  at  an  end,  fo  whatever  affliction  ihe 
may  fuffer  after  this,  it  will  be  very  fhort  :  but  otherwifc 
the  day  of  the  church's  affliction  and  perfecution  fhall 
now  come  to  a  final  end.  The  fcriptures,  in  many 
places,  fpeak  of  this  time  as  the  end  of  the  fuffering  ftate 
of  the  church.  [Ifa.  li.  22.]  God  fays  to  his  church,  with 
refpedt  to  this  time,  '  Behold,  I  have  taken  out  of  thine 
'  hand  the  cup  of  trembling,  even  the  dregs  of  the  cup  of 

*  my  fury  ;    thou  fhalt  no  more  drink  it  again.'     [Ch.  xl. 
i,  2.]    '  Comfort  ye,  comfort  ye  my  people,  faith   your 

*  God.     Speak   ye   comfortably   unto  Jerufalem,  and  cry 

*  unto  her  that  her  warfare  is  accomplilhed,  that  her  ini- 

*  quity  is  pardoned  ;    for  (he  hath  received  of  the  Lord's 

*  hand  double  for  all   her  iins.'     [Ch.  xl.  20.]      '  The 
'  Lord  fhall  be  thine  everlafting  light,    and   the  days  of 
'  thy  mourning  fhall  be  ended.'     [Zeph.  iii.  15.]    '  The 
'  Lord  hath  taken  away  thy  judgments,  he  hath  caft  out 

*  thine  enemy :    the  King  of  Ifrael,  even  the  Lord  is  in 
'  the  midft  of  thee  :    thou  fhalt  not  fee  evil  any  more.' 
[See  alfo  Ifa.  liv.  8,  9.] 

The  time  which  hath  been  before  this,  hath  been  the 
church's  fovving  time,  wherein  ihe  fowed  in  tears  and  in 
blood :  but  now  is  her  harveft,  wherein  (he  will  come 
again  rejoicing,  bringing  her  fheaves  with  her.  Now  the 

time. 


TO  THE  FALL  OF  ANTICHRIST.        519 

time  of  the  travail  of  the  woman  cloathed  with  the  fun  is 
at  an  end:  now  ilie  hath  brought  forth  her  fon  ;  for  this 
glorious  fetting  up  of  the  kingdom  of  Chrift  through  the 
world,  is  what  the  church  had  been  in  travail  for,  with 
fuch  terrible  pangs,  for  fo  many  ages;  [Ifa.  xxvi.  17.] 

*  Like  as  a  woman  with  child  that  draweth  near  the  time 

*  of  her  delivery  is  in  pain,  and  crieth  out  in  her  pangs ; 

*  fo  have  we  been  in  thy  fight,  O  Lord.'     [Seech.  Ix.  20. 
and  Ixi.   10,   n.]     And  now   the  church  (hall  forget  her 
forrow,   fmce    a  man-child   is  born  into  the  world :  now 
fucceed   her  joyful  praife  and  triumph.     Her  praifes  fhall 
then  go  up  to  God  from  all  parts  of  the  earth;    [Ifa.  xlii. 
10— 12.]   And  praife  (hall  not  only  fill  the  earth,  but  alfo 
heaven.     The  church   on  earth,  and  the  church  in  hea 
ven,  fhall  both  glorioufly  rejoice  and  praife  God,  as  with 
one  heart,  on  that  occallon.     Without  doubt  it  will  be  a 
time  of  very  diftinguifhed  joy  and   praife  among  the  holy 
prophets  and  apoftles,  and  other  faints  in  heaven:  [Rev. 
xxiii.  20.]    'Rejoice  over  her  thou  heaven,  and  ye  holy 

*  apoftles   and  prophets,    for  God  hath  avenged  you  on 

*  her.'  [Tfa.  xliv.  23.]  '  Sing,  O  ye  heavens,  for  the  Lord 

*  hath  done  it ;  fhout,  ye  lower  parts  of  the  earth :  break 

*  forth   into  fmging,    ye  mountains,  O  foreft,  and  every 

*  tree  therein  :  for  the  Lord  hath  redeemed  Jacob,  and  glo- 

*  rifted  himfelf  in  Ifrael.'     See  what  joyful  praifes  are  fung 
to  God  on  this  occafion  by  the  univerfal  church  in  heaven 
and  earth.    [Rev.  xix.  1—7.]    '  Allelujah,  falvation  and 

*  honor  and  power  unto  the  Lord  our  God,'  8cc. 

[5.]  This  difpenfation  is  above  all  preceding  ones,  like 
Chrift's  coming  to  judgment,  in  that  it  puts  an  end  to  the 
former  ftate  of  the  world,  and  introduces  his  everlafting 
kingdom.  Now  Satan's  vifible  kingdom  fhall  be  over 
thrown,  after  it  has  flood  ever  fmce  the  building  of  Babel; 
and  the  old  heavens  and  the  old  earth  fhall  pafs  away,  and 
the  new  heavens  and  new  earth  be  fet  up  in  a  far  more  glo 
rious  manner  than  ever  before. 

THUS  I  have  fhown  how  the  fuccefs  of  Chrift's  pur- 
chafe  has  been  carried  on  through  the  times  of  the  afflicted 
ftate  of  the  Chriftian  church,  from  Chrift's  refur reel: ion, 

unti] 


520        HISTORY    OF    REDEMPTION. 

until  antichrift   is  fallen,    and  Satan's  viiible  kingdom  on 
earth  is  overthrown. 


§  IV.  THE  SUCCESS  OF  CHRIST'S  REDEMPTION  CAR 
RIED  ON   IN  A  PROSPEROUS  STATE. 

I  COME  now  to  fliow  how  the  fucccfs  of  redemption 
will  be  carried  on  through  that  fpace  wherein  the  Chrif- 
tian  church  fhall  for  the  moft  part  he  in  a  ftate  of  peace 
and  profperity.  And  in  order  to  this,  I  would,  i.  Speak 
of  the  profperous  ftate  of  the  church  through  the  greater 
part  of  this  period.  2.  Of  the  great  apoftafy  there  (hall  be 
towards  the  clofe  of  it. 

i.  I  would  fpeak  of  the  profperous  ftate  of  the  church 
through  the  greater  part  of  this  period.  And  here  obferve, 

(i.)  That  this  is  moft  properly  the  time  of  the  king 
dom  of  heaven  upon  earth.  Though  the  kingdom  of  hea 
ven  was  in  a  degree  fer  up  foon  after  Chrift's  refurre£tion, 
and  in  a  farther  degree  in  the  time  of  Conftantine  ;  and 
though  the  Chriftian  church  in  all  ages  of  it  is  called  the 
kingdom  of  heaven  ;  yet  this  is  moft  eminently  the  king 
dom  of  heaven  upon  earth,  the  time  principally  intended 
by  the  prophecies  of  Daniel,  which  fpeak  of  the  kingdom 
of  heaven,  whence  the  Jews  took  the  expreffion.  [See 
Dan.  ii.  44.] 

(2.)  That  this  is  the  grand  period  for  the  fulfilment 
of  all  the  prophecies  of  the  Old  Teftament  which  fpeak  of 
the  glorious  times  of  the  gofpel  in  the  latrer  days.  Though 
there  has  been  a  bleffcd  fulfilment  of  thole  prophecies 
already,  in  the  times  of  the  apoftles,  and  of  Conftantine  ; 
yet  the  cxpreffions  are  too  high  to  fuit  any  other  time  en 
tirely,  but  that  which  is  to  fucceed  the  fall  of  antichrift. 
This  is  moft  properly  the  glorious  day  of  the  gofpel. 
Other  times  are  only  forerunners  and  preparatories  to  this ; 
other  times  were  the  feed-time,  but  this  is  the  harveft.-- 
But  more  particularly, 

[i.]  It  will  be  a  time  of  great  light  and  knowledge. 
The  prefent  days  are  days  of  darknels,  in  companion  of 

thofe 


TO  THE  END  OF  THE  WORLD.  521 

thofe  days.  The  light  of  that  glorious  time  fhall  be  fo 
great,  that  it  is  reprefented  as  though  there  fhould  then 
be  no  night,  but  only  day;  no  evening  nor  darknefs. 
[Zech.  xiv.  6,  7.]  '  And  it  fhall  come  to  pafs  in  that 
'  day,  that  the  light  fliall  not  be  clear,  nor  dark.  But  it 
'  fhall  be  one  day,  which  fhall  be  known  to  the  Lord, 

*  not  day,  nor  night  :  but   it  fliall  come  to  pafs,  that  at 

*  evening- time  it  fhall  be  light.'     It  is  further  reprefented, 
as  though  God  would  then  give  fuch  light  to  his  church, 
that  it  fhould  fo  much  exceed  the  glory  of  the  light  of  the 
fun  and  moon,  that  they  fhould  be  afhamed :   [Ifa.  xxiv. 
23.]  '  Then  the  moon  fhall  be  confounded,  and  the  fun 
'  afhamed,  when  the  Lord  of  hofts  fhall  reign  in  Mount 
'   Zion,  and  in   Jerufalem,  and  before    his    ancients  glo- 

*  rioufly.'      There  is  a  kind  of  veil  now  caft  over   the 
greater  part  of  the  world,   which  keeps  them  in  darknefs ; 
but  then  this  veil  fhall  be  deftroyed  :  [Ifa.  xxv.  7.]   '  And 
«  he  will  deftroy  in  this  mountain  the  face  of  the  covering 

*  caft  over  all  people,  and  the  veil  that  is  fpread  over  all 

*  nations.'      And   then   all    countries    and    nations,    even 
thofe  which  are  now  moft  ignorant,  fhall  be  full  of  light 
and  knowledge ;  and  not  only  divines,  but  ordinary  Chrif- 
tians    fhall   then   be  very   intelligent   in    religion  ; — [Ifa. 
xxxii.  3,  4.]  '  The   eyes  of  them 'that  fee,  fliall  not  be 
<  dim;  and  the   ears   of  them   that  hear,    fhall   hearken. 
«  The  heart  alfo  of  the  rafh  fhall  understand  knowledge.' 
[Jer.  xxxi.  34.]  *  And  they  fhall  teach  no  more   every 
'  man  his  neighbour,  and  every  man  his  brother,   faying, 
'  Know  the  Lord;  for  they  fhall  all  know  me,  from  the 

*  leaft  of  them  unto  the  greateft  of  them.'     There  Hi  all 
then  be  a  wonderful  unravelling  of  the  difficulties  in   the 
doctrines  of  religion,  and  a  clearing  up  of  feeming  incon- 
iiftencies  :    [Ifa.   xl.    4,    5.]    «  Crooked    things    fhall   be 
4   made    ftraight,    and  rough    places    plain,  and    darknefs 
«  J~hall  become  light  before  God's  people.'     Difficulties  in 
fcripture  fhall  then  be  cleared  up,  and  myfteries  difcovered 
in  the  word  of  God,  which  were  never  revealed   before. 
This  feems  to  be  compared  to  removing  the  veil,  and  dif- 
covering  the  ark  of  the  teftimony  to  the  people,  which 

3   X  before 


522          HISTORY    OF    REDEMPTION. 

before  ufcd  to  be  kept  in  the  fecret  part  of  the  temple, 
and  was  never  feen  by  them.  Thus,  at  the  founding  of 
the  feventh  angel,  when  it  is  proclaimed,  [Rev.  xi.  15.] 
'  That  the  kingdoms  of  this  world  are  become  the  king- 
'  doms  .of  our  Lord  and  of  Chrift;'  it  is  added,  [ver. 
19.]  that  '  the  temple  of  God  was  opened  in  heaven,  and 
1  there  was  feen  in  his  temple  the  ark  of  his  teftament.' 
So  great  fhall  be  the  increafc  of  knowledge  in  this  time, 
that  heaven  ihall  be  as  it  were  opened  to  the  church  of 
God  on  earth. 

[2.]  It  fhall  be  a  time  of  great  holinefs.  Now  vital 
religion  fhall  every  where  prevail  and  reign.  Religion 
fhall  not  be  an  empty  profeflion,  as  it  now  moftly  is,  but 
holinefs  of  heart  and  life  fhall  abundantly  prevail.  Thofe 
times  fhall  be  an  exception  from  what  Chrift  fays  of  the 
ordinary  ftate  of  the  church,  viz,,  that  there  fhall  be  but 
fewfaved;  for  now  holinefs  fhall  become  general  :  [Ifa. 
Ix.  21.]  '  Thy  people  alfo  fhall  be  all  righteous.'  Not 
that  there  will  be  none  remaining  in  a  Chriftlefs  condi 
tion  ;  but  that  vilible  wickednefs  fhall  be  fupprefled  every 
where,  and  true  holinefs  fhall  become  general,  though 
not  univerfal.  And  it  fhall  be  a  wonderful  time,  not 
only  for  the  multitude  of  godly  men,  but  for  eminency  of 
grace:  [Ifa.  Ixv.  20.]  '  There  fhall  be  no  more  thence 
'  an  infant  of  days,  nor  an  old  man  that  hath  not  filled 
'  his  days  :  for  the  child  ihall  die  an  hundred  years  old, 

*  but  the  fmner  being  an  hundred  years  old,   fhall  be  ac- 
'  curled.'   [Zech.'xii.  8.]  '  He  that  is  feeble  among  them 
'   at  that  day  fhall   be  as  David;  and  the  houfe  of  David 
'   fhall  be  as  God,  as  the  angel  of  the  Lord  before  them.' 
And  holinefs   fhall   then  be  as  it  were  infcribed  on  every 
thing,  on   all  men's  common  bufmefs  and   employments, 
and  the  common  utenlils  of  life  :  all   fhall  be  as  it  were 
dedicated   to    God,  and   applied  to   holy    purpofes :  every 
thing  ihall  then  be  done  to  the  glory  of  God;   [Ifa.  xxiii. 
18.]   '  And  her  merchandife  and   her  hire  fhall  be  holi- 

*  nefs  to  the  Lord.'  [Zech.  xiv.  20,   21.]— And  as  God's 
people  then  fhall  be  eminent  in  holinefs  of  heart,   fo  they 
ihall  be  alfo  in  holinefs  of  life  and  practice. 

[3-1  ^ 


TO  THE  END  OF  THE  WORLD.  523 

[3.]  It  fhall  be  a  time  wherein  religion  (hall  in  every 
refpe£t  be  uppermoft  in  the  world.  It  fhall  be  had  in 
great  efteem  and  honour.  The  faints  have  hitherto  for 
the  moft  part  been  kept  under,  and  wicked  men  have 
governed;  but  now  they  will  be  uppermoft.  The  king 
dom  fhall  be  given  into  '  the  hands  of  the  faints  of  the 
*  Moft  high  God,  [Dan.  vii.  27.]  '  And  they  fhall  reign 
'  on  earth.'  [Rev.  v.  10.]  '  They  {hall  live  and  reign  with 
'  Chrift  a  thoufand  years.'  [Rev.  xx.  4.]  In  that  day, 
fuch  perfons  as  are  eminent  for  true  piety  and  religion, 
ihall  be  chiefly  promoted  to  places  of  truft  and  authority. 
Vital  religion  ihall  then  take  poflefTion  of  palaces  and 
thrones ;  and  thofe  who  are  in  the  higheft  advancement 
ihall  be  holy  men;  [Ifa.  xlix.  23.]  '  And  kings  fhall 
'  be  thy  nurfmg  fathers,  and  queens  thy  nurfing  mothers.' 
Kings  fliall  employ  all  their  power,  and  glory,  and  riches, 
for  the  advancement  of  the  honour  and  glory  of  Chrift 
and  the  good  of  his  church;  [Ifa.  Ix.  16.]  '  Thou  fhalt 
'  alfo  fuck  the  milk  of  the  Gentiles,  and  (halt  fuck  the 
'  breaft  of  kings.'  And  the  great  men  of  die  world,  and 
the  rich  merchants,  and  others  who  have  wealth  and  in 
fluence,  (hall  devote  all  to  Chrift  and  his  church;  [Pfal. 
xlv.  12.]  '  The  daughter  of  Tyre  fliall  be  there  with  a 
'  gift,  even  the  rich  among  the  people  fhall  intreat  thy 
'  favour.' 

[4.]  Thofe  will  be  times  of  great  peace  and  love. 
There  fhall  then  be  univerfal  peace  and  a  good  underftand- 
ing  among  the  nations  of  the  world,  inftead  of  fuch  con- 
fuiion,  wars,  and  bloodfhed,  as  has  hitherto  been  from 
one  age  to  another:  [Ifa.  ii.  4.]  '  And  he  fhall  judge 
'  among  the  nations,  and  fhall  rebuke  many  people  :  and 
«  they  ihall  beat  their  fwords  into  plow  fhares,  and  their 
'  fpears  into  pruning  hooks  :  nation  fhall  not'lift  fword 
'  againft  nation,  neither  fhall  they  learn  war  any  more.' 
So  it  is  reprefented  as  if  all  inftruments  of  war  Ihould  be 
deftroyed,  as  being  become  ufelefs ;  [Pfal.  xlvi.  9.]  '  He 
4  maketh  wars  to  ceafe  unto  the  end  of  the  earth ;  he 
'  breaketh  the  bow,  and  cutteth  the  fpear  in  funder ;  he 
'  burneth  the  chariot  in  the  fire.'  [See  alfo  Zech.  ix.  10  3 
3X2  Tht  a 


524        HISTORY   OF   REDEMPTION. 

Then  fhall  all  nations  dwell  quietly  and  fafely,  -without 
fear  of  any  enemy:  [Ifa.  xxxii.  18.]  *  And  my  people 
«  fhall  dwell  in  a  peaceable  habitation,  and  in  lure  dwel- 

*  lings,  and  in  quiet  reftiug  places.'      [Alfo  Zech.  viii.  10, 
II.] 

Then  fhall  malice,  envy,  and  wrath,  and  revenge,  be 
fupprefled  every  where,  and  peace  and  love  prevail  be 
tween  man  and  man;  [which  is  moft  elegantly  fet  forth 
in  Ifa.  xi.  6— 10.]  Then  fhall  there  be  peace  and  love 
between  rulers  and  ruled.  Rulers  fhall  love  their  people, 
and  with  all  their  might  feck  their  belt  good;  and  the 
people  fhall  love  their  rulers,  and  fhall  joyfully  fubmit 
to  them,  and  give  them  that  honour  which  is  their  due. 
And  io  fhall  there  be  an  happy  love  between  miniflers 
'and  their  people  :  [Mai.  iv.  6.]  '  And  he  fhall  turn  the 

*  heart  of  the  fathers  to  the  children,  and  the  heart  of  the 
'  children    to  their  fathers.'     Then    fhall  flourifh  in  an 
eminent  manner  thofe  Chriltian  virtues  of  meeknefs,  for- 
givenefs,    long    differing,    gentlenefs,    goodnefs,    brotherly 
kindnefs,  thofe   excellent    fruits   of   the    Spirit.      Men  in 
their  temper  and  difpoiition  fhall  be  like   the    Lamb  of 
God,  the  lovely  Jefus.     The  members  fhall  be  conformed 
to  the  head. 

Then  fhall  all  the  world  be  united  in  one  amiable  fo- 
ciety.  All  nations,  on  every  fide  of  the  globe,  fhall  then 
be  knit  together  in  fweet  harmony.  All  parts  of  God's 
church  fhall  aflift  and  promote  the  fpiritual  good  of  one 
another.  A  communication  fhall  then  be  upheld  between 
all  parts  of  the  world  to  that  end;  and  the  art  of  naviga 
tion,  which  is  now  applied  fo  much  to  favour  men's  co- 
vetoufnefs  and  pride,  and  is  ufed  fo  much  by  wicked 
debauched  men,  fhall  then  be  confecrated  to  God,  and 
rendered  fubfervient  to  the  intereft  of  religion.  [Ifa.  Ix. 
5--- o.]  And  men  fhall  then  exprefs  their  love  one  to  ano 
ther,  not  only  in  words,  but  in  deeds  of  charity,  as  we 
learn,  [Ifa.  xxxii.  5.3  '  The  vile  perfon  fhall  be  no  more 

*  called  liberal,  nor  the  churl  faid  to  be  bountiful ;'  [ver. 
8.]  '  But  the  liberal  devifeth  liberal  things,  and  by  liberal 
"  things  fhall  he  ftand.' 


TO  THE  END  OF  THE  WORLD.  525 

[3  ]  It  will  be  a  time  of  excellent  order  in  the  church 
of  Chrift.  The  true  government  and  difcipline  of  the 
church  will  then  be  fettled  and  pra&ifed.  All  the  world 
fhall  then  be  as  one  church,  one  orderly,  regular,  beau 
tiful  fociety.  And  as  the  body  ihall  be  one,  fo  the  mem 
bers  fhall  be  in  beautiful  proportion  to  each  other.  Then 
fhall  that  faying  be  verified,  [Pfal.  cxxii.  3.]  '  Jerufalcm 
'  is  builded  as  a  city  that  is  compa6l  together.' 

[6-]  The  church  of  God  fhall  then  be  beautiful  and 
glorious  on  thefc  accounts ;  yea  it  will  appear  in  perfection 
of  beauty:  [Ifa.  Ix.  i.]  *  Arife,  fliine,  for  thy  light  is 
'  come,  and  the  glory  of  the  Lord  is  rifen  upon  thee.' 
[Ifa.  Ixi.  10.]  '  He  hath  covered  me  with  the  robe  of 

*  righteoufnefs,  as  a  bridegroom  decketh  himfelf  with  or- 
'  naments,  and  as  a  bride  adorneth  herfelf  with  her  jewels.' 
On  thefe  accounts,  the  church  will  then  be  the  greateft 
image  of  heaven  itfelf. 

[7.]  That  will  be  a  time  of  the  greateft  temporal  prof-  - 
perity.  Such  a  fpiritual  flate  as  we  have  juft  defcribed, 
has  a  natural  tendency  to  temporal  profperity  :  it  has  a 
tendency  to  health  and  long  life ;  and  that  this  will  ac 
tually  be  the  cafe  is  evident.  [Zech.  viii.  4.]  '  Thus 
'  faith  the  Lord  of  hofts,  There  Ihall  yet  old  men  and 

*  old  women  dwell  in  the   ftreets  of  Jerufalem,  and  every 
-*  man  with  a  ftaff  in  his  hand  for  very   age.'     It  has  alfo 
a  natural  tendency  to   procure   eafe,   quietnefs,  pleafant- 
nefs,  and  cheerfulnefs  of  mind,  and  alfo  wealth,  and  great 
increafe  of  children;  as  is  alfo  intimated,   [Zech.  viii.  5.] 
«  And  the    ftreets  of  the  city  fhall   be    full  of  boys  and 

*  girls   playing  in  the   ftreets  thereof.'— But  further,    the 
temporal  profperity   of  the  people   of  God  will   alfo   be 
promoted  by   a    remarkable   bleffing    from    heaven  :   [Ifa. 
Ixv.  21.]    'They   ihall  build  Jioufes,  and   inhabit  them; 
«  and  they  fhall  plant  vineyards,  and  eat  the  fruit  of  them."' 
And   [Micah   iv.    4.]   '  They   fhall   fit  every   man  undci 

*  his  vine,  and  under  his   fig-tree,  and   none  fhall  make 
.'  them  afraid.'     [Zech.  viii.  12-]  '  For  the  feed  Ihall  be 
'  profperous,  the  vine  fhall  give  her  fruit,  and  the  ground 
,'  fhall  give  her  increafe,  and  the  heavens  fhall  give  their 

dew, 


5z6        HISTORY  OF    REDEMPTION. 

'  dew,  and  I  will  caufe  the  remnant  of  this  people  to 
4  poffefs  all  thefe  things.'  [See  alfo  Jer.  xxxi.  12,  13. 
and  Amos  ix.  13.]  «  Yea,  then  they  fhall  receive  all 

*  manner  of  tokens   of  God's   prefence,    and  acceptance 
1  and  favour.'     [Jer.  xxxiii.  9.]   '  And  it  fhall  be  to   me 
'  a  name  of  joy,  a  praife  and  an  honour  before   all  the 
4  nations  of  the  earth,  which   fhall  hear  all  the  good  that 

*  I  do  unto  them ;  and  they   fhall   fear   and   tremble  for 
'  all  the  goodnefs  and  for  all  the  profperity  that  I  procure 
'  unto  it.'     Even  the  days  of  Solomon  were  but  an  image 
of  thofe  days,  as  to  the    temporal  profperity  which  fhall 
obtain  in  them. 

[8.]  It  will  alfo  be  a  time  of  great  rejoicing.  [Ifa.  xxxv. 
jo.]  *  And  the  ranfomed  of  the  Lord  fhall  return  and 
:  come  to  Zion  with  fongs,  and  everlafting  joy  upon  their 
'  heads:  they  Jhall  obtain  joy  and  gladnefs,  and  forrow 
'  and  fighing  fhall  flee  away.'  [Chap.  Iv.  12.]  *  For  ye 
'  fhall  go  out  with  joy,  and  be  led  forth  with  peace  :  the 
'  mountains  and  the  hills  fliall  break  forth  before  you.' 
[Chap.  Ixvi.  IT.]  '  That  ye  may  fuck,  and  be  fatisfied 
'  with  the  breafts  of  her  confolations ;  that  ye  may  milk 
«  out  and  be  delighted  with  the  abundance  of  her  glory.' 
[Chap.  xii.  3.]  '  With  joy  fliall  ye  draw  water  out  of  the 
4  wells  of  ialvation.'-— Then  will  be  a  time  of  feafting. 
That  will  be  the  church's  glorious  wedding-day,  fo  far  as 
her  wedding  with  Chrift  fliall  ever  be  upon  earth  :  [Rev. 
xix.  7.]  '  Let  us  be  glad  and  rejoice,  and  give  honour  to 
4  him ;  for  the  marriage  of  the  Lamb  is  come,  and  his 
'  wife  hath  made  herfelf  ready.'  [Ver.  9.]  '  Blefled  are 
'  they  which  are  called  to  the  marriage-fuppcr  of  the 
'  Lamb.'— But  I  come  now, 

(3.)  To  fay  fomething  of  the  duration  of  this  (rate  of 
the  church's  profperity.  On  this  I  fhall  be  very  brief. 
The  fcriptures  every  where  reprefent  it  to  be  of  long  con 
tinuance.  The  former  intervals  of  reft  and  profperity,  as 
we  before  obferved,  are  reprefented  to  be  but  fhort ;  but 
the  reprefentations  of  this  ftate  are  quite  different :  [Rev. 
xx.  4.]  '  And  I  faw  the  fouls  of  them  that  were  beheaded 
'  for  the  witnefs  of  Jcfus,  and  they  lived  and  reigned  with 

Chrift 


TO  THE  END  OF  THE  WORLD.  527 

*  Chrifl:  a  thoufand  years.'   (c)      'Whereas  thou  haft  been 

*  forfaken  and  hated,  fo  that  no  man  went  through  thee, 
'  I  will  make  thee  an  eternal  excellency,  a  joy  of  many 
i  generations.'   [Ifa.  Ix.  15.] 

This 

(c)  The  MILLENIUM.]  <  The  fouls  of  them  that  were  beheaded 
for  the  witnefs  of  Jefus,'  may  be  confidered  as  meant,  not  of  the 
individual  perfons  that  fuffered  martyrdom  for  his  fake,  but  of  their 
fucceflbrs  in  the  fame  fpirit,  who  being  of  the  fame  temper  for 
faith,  patience,  zeal,  and  fortitude,  and  profeffing  the  fame  doc 
trines  with  the  martyrs,  were  one  body  with  them,  and  fo,  in  the 
flile  of  prophecy,  might  be  fpoken  of,  as  though  they  were  the 
fame  perfons,  in  like  manner  as  John  the  Baptifl  is  called  Elias, 
becaufe  he  came  in  the  fpirit  and  power  of  Elias,  [Matt.  xi.  14. 
and  xvii.  12.  compared  with  Luke  i.  17.]  and  as  Rorne-antichrif- 
tian  is  in  feveral  places  of  this  prophecy  called  Sodom,  Egypt,  and 
Babylon,  on  account  of  its  being  like  them  in  idolatry,  pride, 
luxury,  and  cruelty;  and  the  two  witneffes  that  were  to  prophefy 
in  fackcloth  one  thoufand  two  hundred  and  fixty  days  of  years, 
[Rev.  xi.  3.]  could  not  mean  the  fame  individual  perfons,  but  a 
fucceflion  of  them  that  perfifted  in  the  fame  faith  and  profeflion. 
When  therefore  it  is  faid,  *  The  fouls  of  them  that  were  beheaded 

*  for  the  witnefs  of  Jefus,  lived  and  reigned  with  Chrifl:  a  thoufand 
'  years;'  this  may  be  taken,  according  to  prophetic*  ftile,  in  a  me 
taphorical  fenfe,  and  may  fignify  a  fucceflion  of  fuch;  in  like  man 
ner  as  the  two  witneffes  being  killed,  and  their  '  dead  bodies  rifing 
'  and  flandingon  their  feet,'  is  to  be  underftood,  f_Rev.  xi.  7.  II.J 
and  as  the  reiteration  of  Ifrael  from  their  captivity  is  called  their 
'  living  and  {landing  on  their  feet,  and  God's  opening  their  graves, 
'  and  caufing  them  to  come  out  of  their  graves,'  [Ezek.  xxxvii. 
9,  10,  12.]  and  as  the  converfion  of  the  Jews,  in  the  lail  days,  is 
fpoken  of,  as  '  life  from  the  dead.  [Rom.  xi.  15.]     Accordingly 
the  faints  '  living  and  reigning  with   Chrift,'  may  relate  to  their 
abundance  of  fpirituality,  purity  and  glory,  light,  love,  and  joy, 
tranquillity  and  fafety  ;  and  to  the  power  of  the  civil  magillracy, 
as  being  in  their  hands,  and  exercifed  with  great  authority  and 
fuccefs,  for  fuppreffing  all  iniquity  and  prophanenefs,  and  promot 
ing  true  religion  and  holinefs  in  thofe  happy  days. —  I  am  not  in- 
fenfible,  that  many  learned  and  pious  men  have  put  a  literal  con- 
ftruftion  on  this  prophecy,  to  denote  a  proper  refurreftion.of  th« 
dead  bodies  of  former  martyrs,  and  (as  fome  of  them  think)  of  all 
other  departed  faints;  and  they  accordingly   fuppofe,  that  their 
dead  bodies  fhall  be  raifed  to  life,  and  reign,  in  a  glorious  manner, 
with  Chrift,  as  personally  and  vifibly  fitting  on  his  throne,  for  n 
thoufand  years,  upon  earth.   But  as  I  can  fcarce  think  that  the  cor 
poral  prefence  of  Chrifl  will  be  removed,  for  a  thoufand  years,  from 
KeaveH  to  earth,  fo  a  literal  refurreftion  of  all  the  bodies  of  the 

faint< 


52$        HISTORY    OF    REDEMPTION. 

This  may  fuffice  as  to  the  profperous  ilate  of  the  church 
through  the  greater  part  of  the  period,  from  the  deftruclion 
of  Satan's  viiible  kingdom  in  the  world,  to  Chrift's  appear*- 
ing  in  the  clouds  of  heaven  to  judgment. 

I  now  come  to  fpeak  of  the  great  apoflafy  there  fhould 
be  towards  the  clofe  of  this  period,  and  how  eminently  the 
church  fhould  be  for  a  Chert  time  threatened  by  her  ene 
mies.  And  this  I  ihall  do  under  three  particulars: 

(i.)  A  little  before  the  end  of  the  world  there  /hall  be 
2  very  great  apoftafy,  wherein  great  part  of  the  world  Chall 
fall  away  from  Chrifr  and  his  church.  It  is  fa  id,  [Rev. 
xx.  3.]  that  Satan  fhould  be  caft  into  the  bottomlefs  pit, 

and 

faints  Is  fpoken  of,  as,  *  in  a  moment,  in  the  twinkling  of  an  eye 
'  at  the  laft  trump,'  in  order  to  their  meeting  the  Lord  in  the  air, 
and  being  with  hiin,  not  on  earth,  but  for  ever  in  heaven,  [i  Cor. 
xv.  52.  and  i  Theff.  iv.  16,  17.]  And  after  the  expiration  of 
this  thoufand  years,  and  after  Satan  fhall  be  loofed  agiJn  for  a 
little  while  at  the  end  of  them,  we  have  an  account  of  the  general 
refurreftion  of  all  perfons,  without  any  exception,  or  the  leaft  hint 
that  the  martyrs,  or  any  other  faints,  had  rofe  fo  long  a  time 
before.  [Rev.  xi.  12,  13.]  And  as  a  proper  refurreftion  is  never 
cxprefi'ed,  in  fcriptiire,  by  the  reviving  or  living  again  of  the  foul, 
but  only  of  the  body;  fo  it  feems  extremely  forced  to  underftand 
the  *  living  again  of  the  immortal  fouls'  of  them  that  were  be 
headed,  as  defcriptive  of  a  literal  refurreftion,  and  a  refurreftion 
of  the  bodies  of  glorified  faints,  to  live  on  earth  for  a  thoufand 
years,  feems  inconfiftent  with  the  fublimer  felicity  and  honour  of 
their  fouls  were  poffeffed  of  before  in  heaven,  and  with  their  being 
liable  to  be  deceived,  in  cafe  Satan  had  not  been  restrained,  as  alfo 
with  the  trouble  that  muft  neceffarily  arife  to  them  from  the  vigor 
ous  oppofit  Jon  which  he  and  his  army  would  make  againft  them  at 
the  expiration  of  the  thoufand  years  in  which  he  was  bound.  It 
muft  likewife  be  an  exceeding  debafement  of  their  refined  dignity 
and  delight  in  the  immediate  prefence  of  Chrift  on  his  heavenly 
throne,  to  exchange  them  for  any  pleafures  or  honours  upon  the 
earth,  efpecially  if  (as  fome  Millenaries  imagine)  they  are  to  be 
entertained  with  any  fenfitive  enjoyments.  I  therefore  rather  in 
cline  to  think,  that,  according  to  the  ftile  of  prophecy,  and  par 
ticularly  in  this  book,  which  is  figurative,  all  this  relates  not  lite 
rally  to  the  refurreftion  of  the  martyrs  or  ether  faints,  and  the 
perfonal  reign  of  Chrift  for  a  thoufand  years  on  earth;  but  figu 
ratively,  and  in  a  fpiritual  fenfe,  for  glorious  days  of  long  conti 
nuance  to  the  church  on  earth ;  whether  for  the  prec'ife  number  of 
a  tkoujznd years,  or  more.  [Dr.  GUISE'S  Paraph,  in  loc.] 


TO  THE  END  OF  THE  WORLD.  529 

znd  fhut  up,  and  have  a  feal  fet  upon  him,  that  he  fliould 
deceive  the  nations  no  more  till  the  thoufand  years  ihall 
be  fulfilled;  and  that,  after  that,  he  muft  be  loofed  out 
of  his  prifon  for  a  little  feafon.  And  accordingly  we  are 
told  [ver.  7  and  8.]  that  when  the  thoufand  years  are 
expired,  Satan  fhall  be  loofed  out  of  his  prifon,  and  {hall 
go  forth  to  deceive  the  nations  which  are  in  the  four 
quarters  of  the  earth,  Gog  and  Magog.  Which  feems  as 
though  the  apoftafy  would  be  very  general.  The  nations 
of  the  four  quarters  of  the  earth  fhall  be  deceived;  and 
the  number  of  thofe  who  fhall  now  turn  enemies  to  Chrift 
lliall  be  vaflly  great,  as  the  army  of  Gog  and  Magog  is 
reprefented  in  Ezekiel,  and  as  it  is  faid  [Rev.  xx.  8.]  that 
the  number  of  them  is  as  the  fand  of  the  fea,  and  that 
they  went  upon  the  breadth  of  the  earth,  as  though  they 
were  an  army  big  enough  to  reach  from  one  fide  of  the 
earth  to  the  other. 

Thus  after  fuch  an  happy  and  glorious  feafon,  fuch  a 
long  day  of  light  and  holinefs,  of  love,  and  peace,  and 
joy,  now  it  fhall  begin  again  to  be  a  dark  time.  Satan 
fhall  begin  to  fet  up  his  dominion  again  in  the  world. 
This  world  fhall  again  become  a  fcene  of  darknefs  and 
wickednefs.  The  bottomlefs  pit  fhall  be  opened,  de> 
vils  fhall  come  up  again  out  of  it,  and  a  dreadful  fmoke 
(hall  afccnd  to  darken  the  world.  And  the  church  of 
Chrift,  inftead  of  extending  to  the  utmoft  bounds  of  the 
world,  as  it  did  before,  fliall  be  reduced  to  narrow  limits 
again.  Mankind  being  continued  fo  long  in  a  flate  of 
fuch  great  profperity,  will  now  begin  to  abufe  their  prcf- 
perity,  to  ferve  their  lull:  and  corruptions.  [Luke  xvii. 
26,  Sec.] 

(2.)  Thofe  apoftates  ihail  make  great  cppo/ition  to  the 
church  of  God.  The  church  mall  feem  to  be  eminently 
threatened  with  a  fudden  and  entire  overthrow  by  them. 
It  is  faid  [Rev.  xx.  8,  9.]  Satan  mall  gather  them  together 
to  battle,  as  the  fand  on  the  fea  more  ;  '  and  they  went  up 
'  on  the  breadth  of  the  earth,  and  compaffed  the  camp  of 
'  the  faints  about,  and  the  beloved  city.'  So  that  this  be 
loved  city  fhall  feem  jufl  ready  to  be  fwallowed  up  by 

3  Y"  them'; 


530        HISTORY    OF    REDEMPTION. 

them  ;  for  her  enemies  fhall  not  only  threaten  her,  but 
ihall  actually  have  gathered  together  againft  her  ;  and  not 
cnlv  io,  but  mall  have  befieged  her,  and  mall  have  com- 
pafted  her  about  on  every  fide. 

There  is  nothing  in  the  prophecy  which  feems  to  inti 
mate  the  church's  actually  falling  into  their  hands,  as  it  h?.s 
fallen  into  the  hands  of  antichriil,  to  whom  it  was  given  to 
make  war  with  the  faints  and  to  overcome  them.  [Rev. 
xiii.  7.]  God  will  never  fufrcr  this  to  be  again  after  the 
fall  of  antichrill  ;  for  then  the  day  of  her  mourning  {hall 
be  ended.  But  the  church  lhall  feem  moft  eminently  threat 
ened  with  utter  and  fudden  deftruirion. 

(3.)  Now  the  ftate  of  things  will  fcem  moft  remarka 
bly  to  call  for  Chrift's  immediate  appearance  to  judgment. 
For  then  the  world  mall  be  filled  with  the  mod  aggravated 
wickednefs,  much  the  greater  part  of  the  world  fhall  bc-- 
come  open  enemies  to  Chrill,  and  their  wickednefs  will 
be  dreadfully  aggravated  by  their  apoftafy.  Before  the 
fall  of  antichrifr,  moll  parts  of  the  world  are  full  of 
wicked  men.  But  the  greater  part  of  thcfe  are  poor 
heathens,  who  never  enjoyed  the  light  of  the  gofpel ;  and 
others  that  have  been  bred  up  in  the  Mahometan  or  Popilh 
darkncfs.  But  thefe  are  apoftates  from  the  Chriflian 
church,  and  the  vifible  kingdom  of  Chrifl,  in  which  they 
enjoyed  the  great  light  and  privileges  of  die  glorious  times 
of  the  church,  which  (hall  be  incomparably  greater  than 
the  light  and  privileges  which  the  church  of  God  enjoys 
now.  This  apoftafy  will  be  more  like  that  of  the  fallen 
angels  than  any  that  ever  has  been ;  for  they  apoftatifed, 
and  turned  enemies  to  (Ji.rift,  though  they  enjoyed  the 
light  of  Leaven  ;  and  tlieic  will  apoftatife,  and  turn  ene- 
n,if>  to  hii:),  though  they  have  enjoyed  the  light  and  pri- 
s  of  the  glorious  times  of  the  church.  And  that 
fuch  moulu  turn  open  and  avowed  enemies  to  Chrill,  and 
iliould  feck  the  ruin  of  his  church,  will  cry  aloud  for  im 
mediate  vengeance. 

The  v.ickednefs  of  the  world  will  remarkably  call  for 
Chrift's  immediate  appearance  in  flaming  fire  to  take  ven 
geance  on  toe  in,  bccaufe  of  the  way  in  which  they  ihall 

maniieft 


TO  THE  END  OF  THE  WORLD.  53 1 

uianifcft  their  wickednefs,  which  will  be  by  fcofEng  and 
blafpheming  Chrift  and  his  holy  religion  :  and  particu 
larly,  they  will  feoff  at  the  notion  of  Chrift's  coming  to 
judgment,  of  which  the  church  fhall  be  in  expectation, 
and  of  which  they  will  warn  them.  For  now  doubtlefs 
will  be  another,  and  the  principal  fulfilment  of  that  text. 
j  2  Pet.  iii.  3,  4.]  '  Knowing  this  firft,  that  there  fhall 
4  come  in  the  laft  days  fcoffers,  walking  after  their  own 
'  lufts,  and  faying,  Where  is  the  promife  of  his  coming  ? 
'  For  fuice  the  fathers  fell  afleep,  all  things  continue  as 
'  they  were  from  the  beginning  of  the  creation.'  They 
fhall  be  in  no  expectation  of  the  coming  of  Chrift  to 
judgment,  but  fhall  give  up  themfelves  to  their  lufts,  to 
eat  and  drink,  and  wallow  in  fenfual  delights,  as  though 
they  were  to  be  forever.  They  (hall  defpife  the  warnings 
the  church  fhall  give  them  of  the  coming  of  Chrift  to 
judgment,  as  the  people  of  the  old  world  defpifed  what 
Noah  told  them  of  the.  approaching  flood,  and  as  the  peo 
ple  of  Sodom  did  when  Lot  faid  to  them,  [Gen.  xix.  14.] 
'  The  Lord  will  deftroy  this  city.'  The  wickednefs  will 
alfo  cry  aloud  to  heaven  for  Chrift's  appearing  to  take 
vengeance  of  his  enemies  ;  for  their  attempts  again  ft  the 
holy  city  of  God. 

And  the  number  of  the  wicked  is  another  thing 
which  {hall  efpecially  call  for  Chrift's  coining:  for  the 
world  will  doubtlefs  then  be  exceeding  full  of  people, 
having  continued  fo  long  in  fo  great  a  ftate  of  profperity, 
without  fuch  defolating  calamities,  as  wars,  peftilences. 
and  the  like,  to  diminiih  them,  and  the  moft  of  this  po 
pulous  world  will  be  fuch  wicked  contemptuous  apoftates 
from  God.  And  if  the  wickednefs  of  the  old  world, 
when  men  began  to  multiply  on  the  earth,  called  for  the 
deftruClion  of  the  world  by  a  deluge  of  waters,  this  wick 
ednefs  will  as  much  call  for  its  dcftruilion  by  a  deluge  of 
fire. 

Again,  the  c'n-cumjianccs  of  the  church  at  that  day 
will  aifo  eminently  call  tor  the  immediate  appearance  of 
Chrift,  as  they  will  be  compaffed  about  by  their  blafphe- 
rnous  enemies  and  juft  ready  to  be  fwallowecl  up  by  them. 

3  Y  2  Ir 


532         HISTORY    OF    REDEMPTION. 

It  will  be  a  moft  diftreffing  time  with  the  church,  except 
ing  the  comfort  they  will  have  in  the  hope  of  deliverance 
from  God  :  for  all  other  help  will  feem  to  fail.  The 
cafe  will  be  come  to  the  laft  extremity,  and  there  will 
be  an  immediate  neceflity  for  Chrift's  coming  to  their  de 
liverance.  But  though  the  church  mall  be  fo  eminently 
threatened,  yet  mall  it  be  preferved  till  Chrift  mall  appear 
in  the  glory  of  his  Father  with  all  his  holy  angels.  And 
then  mall  all  the  ele£t  be  gathered  in,  whofe  names  were 
written  in  the  book  of  life  before  the  foundation  of  the 
world,  mall  be  brought  in  :  not  one  foul  fhall  be  loft. 
And  the  myftical  body  of  Chrift  will  be  complete  as  to 
its  number  of  parts,  having  every  one  of  its  members. 
Jn  this  refpedt,  the  work  of  redemption  will  now  be 
finiihed.  And  the  end  for  which  the  means  of  grace  have 
been  inflitutcd  mail  be  obtained.  All  that  effc&  which 
was  intended  to  be  accompli  Hied  by  them  (hall  now  be  ac- 
compliihed. 


§  V.  COMPLETION  OF  THE  WORK  OF  REDEMPTION  IN 
A  FUTURE  STATE. 

THUS  I  have  mown  how  the  fuccefs  of  Chrift's  re 
demption  has  been  accomplilhed'  during  the  continuance 
of  the  Chriftian  church  under  the  means  of  grace.  We 
have  feen  what  great  revolutions  there  have  been,  and 
are  to  be  during  this  fpace  of  time ;  how  the  wheels  ot 
Providence  have  gone  round  for  the  accomplifhment  of  the 
fuccefs  of  ChriiVs  purchafe,'  in  the  beftowment  of  grace 
on  the  ele6t :  and  we  are  now  come  to  the  time,  when  the 
courfe  of  things  in  this  ftate  of  it  is  finiftied,  and  all  things 
arc  ripe  for  Chrift's  coming  to  judgment. 

You  may  remember,  that  we  are  difcourfing  on  this 
propolition,  viz.  That  from  the  refurrcction  of  Chrift  to 
the  end  of  the  world,  the  whole  time  is  taken  up  in  pro 
curing  the  fuccefs  of  Chrift's  purchafe  of  redemption,  and 
1  obfeive  that  the  fuccefs  of  Chrift's  purchafe  is  of  two 
kinds,  confifting  either  in  grace  or  glory  ;  and  that  the 

fuccefs 


COMPLETED  IN  A  FUTURE  STATE.        533 

luccefs  confining  in  the  former  of  thefe,  is  to  be  feen  in 
thofe  works  of  God  which  are  wrought  during  thofe  ages 
that  the  church  is  continued  under  the  means  of  grace  ;  and 
that  the  fuccefs,  coniifting  in  the  latter,  will  chiefly  be  ac- 
jcomplifhed  at  the  day  of  judgment. 

Having  already  fhown  how  the  former  kind  of  fuccefs 
has  been  accomplished,  I  come  now  to  that  kind  of  fuc- 
cefs  which  is  accomplilhed  in  the  beftowment  of  glory  on 
the  church,  which  fhall  chiefly  be  at  the  day  of  judg 
ment.— And  here  I  would  mention  two  or  three  things 
in  general  concerning  this  kind  of  fuccefs  of  Chrift's  pur- 
chafe. 

(i.)  How  great  this  is,  chiefly  appears  in  that  the  fuccefs 
of  Chrift's  purchafe  does  fumrnarily  confift  in  thefalvation 
of  the  ele£r.  But  this  beftowment  of  glory  is  eminently 
called  their  fahatlon :  [Heb.  ix.  28.]  '  To  them  that  look 
'  for  him,  fhall  he  appear  the  fecond  time,  without  fin 
'  unto  falvation.'— So  it  is  called  redemption.  [Eph.iv.go.] 
*  Sealed  unto  the  day  of  redemption;'  [Eph.  i.  14.] 
4  Redemption  of  the  purchafed  pofTeflion.' 

(2.)  All  thofe  glorious  things  which  were  brought  to 
pafs  for  the  church  while  under  the  means  of  grace,  are 
but  preparatory  to,  and  images  and  fhadows  of  this.  The 
means  of  grace  and  grace  itfelf  are  to  fit  for  glory  and  all 
the  glorious  things  which  were  accomplilhed  for  the  church 
in  the  days  of  Conftantine,  and  which  are  to  fucceed  the 
fall  of  antichrift,  are  but  a  ihadowof  what  will  be  bellowed 
at  the  day  of  judgment ;  and  therefore,  are  fpoken  of  in 
fcripture  as  images  of  Chrift's  laft  coming  to  judgment. 
-—But  I  haften  more  particularly  to  ihow  how  this  kind  of 
fuccefs  of  Chrift's  purchafe  is  accomplilhed. 

i.  Chrijl  will  appear  in  the  glory  of  his  Father,  -with  all 
his  holy  angels  coming  in  the  clouds  of  heaven.  When 
(he  world  is  revelling  in  their  wickcdnefs,  and  compafling 
the  holy  city  about,  juft  ready  to  deftroy  it,  then  fhall  the 
glorious  Redeemer  appear  in  the  fight  of  the  world ;  the 
light  of  his  glory  fhall  break  forth;  the  whole  world  fhall 
immediately  have  notice  of  it,  and  they  fhal!  lift  up  their 
eyes  and  behold  this  wonderful  fight.  It  is  faid  [Rev.  i.  7.] 

'  Every 


534        HISTORY   OF   REDEMPTION. 

*  Every  eye  fhall  fee  him.'-  --Chrift  (hall  appear  in  his  hu 
man  nature,  in  that  fame  body  which  was  brought  forth  in 
a  (table,  laid  in  a  manger,  and  which  afterwards  was  fo 
cruelly  ufed,  and  nailed  to  the  crofs. 

Men  fhall  now  lift  up  their  eyes  and  behold  him  com 
ing  in  fuch  majefry  and  glory  as  is  to  us  utterly  inconceiv 
able.  The  glory  of  the  fun  in  a  clear  firmament  will  be 
but  darknefs  in  comparifon  of  it ;  and  all  the  glorious  an 
gels  (hall  attend  on  him,  a  thoufand  thoufand  miniftering 
to  him,  and  ten  thoufand  times  ten  thoufand  round  about 
him.  How  different  a  perfon  will  he  then  appear  from 
what  he  did  at  his  firft  coming,  when  he  was  as  a  root  out 
of  dry  ground,  a  poor,  delpifed,  afflicted  man !  How 
different  now  is  his  appearance,  in  the  midft  of  thofe  glo 
rious  angels,  principalities,  and  powers,  from  what  it  was 
when  in  the  midft  of  a  ring  of  foldiers,  with  his  mock 
robe  and  his  crown  of  thorns,  to  be  bufretted  and  fpit 
xipon,  or  hanging  on  the  crofs  between  two  thieves,  with  a 
multitude  of  his  enemies  round  about  triumphing  over 
him  !  (n) 

This 

(D)    Chri/l  APPEARING  in  the  Clouds.'] 

"  Thence  ifluing  I  behold  (but  mortal  fight 
Suftains  not  fuch  a  ruming  fea  of  light) 
I  fee  on  an  empyreal  flying  throne, 
Awfully  rais'd,  heav'n's  everlafting  Son  ; 
Crown'd  with  that  majefty  which  form'd  the  world, 
And  the  grand  rebel  flaming  downward  hurl'd. 
Virtue,  dominion,  praife,  omnipotence, 
Support  the  train  of  their  triumphant  prince. 
A  zone,  beyond  the  thought  of  angels  bright, 
Around  him,  like  the  zodiac,  winds  its  light. 
Night  fhades  the  folemn  arches  of  his  brows, 
And  in  his  cheek  the  purple  morning  glows. 
Where'er  ferene  he  turns  propitious  eyes, 
Or  we  expefl,  or  find  a  paiadife  ; 
But  if  refentment  reddens  their  mild  beams, 
The  Eden  kindles,  and  the  world's  in  flames, 
On  one  hand  knowledge  mines  in  pureft  light, 
On  one  the  fvvord  of  juftice  fiercely  bright. 
.Now  bend  the  knee  in  {port,  prefent  the  reed, 
Now  tell  the  fcourg'd  impoftor  he  fliall  bleed  i" 

"  «  Triumphant; 


COMPLETED  IN  A  FUTURE  STATE.       535 

This  will  be  a  moft  unexpected  fight  to  the  wicked 
world :  it  will  come  as  a  cry  at  midnight :  they  fhall  be 
taken  in  the  midft  of  their  wickednefs,  and  it  will  give 
them  a  dreadful  alarm.  It  will  at  once  break  up  their  re 
vels  and  caroufmg.  It  will  put  an  end  to  the  defign  of 
the  great  army,  that  will  then  be  comparing  the  camp  of 
the  faints :  it  will  make  them  let  drop  their  weapons  out 
of  their  hands.  The  world,  which  will  then  be  very 
full  of  people,  moil  of  whom  will  be  wicked  men, 
will  then  be  filled  with  dolorous  fhrieking  and  crying ; 
for  all  the  kindreds  of  the  earth  (hall  wail  becaufe  of  him. 
j  Rev.  i.  y.]  And  where  (hall they  hide  themfelves?  How 
will  the  fight  of  that  awful  majefty  terrify  them  ?  Then 
they  fhall  fee  whom  they  have  mocked  and  fcoffed  at,  and 
whofe  church  they  have  been  endeavouring  to  overthrow. 

This 

"  Triumphant  King  of  glory  !   foul  of  blifs  ! 
What  a  ftupendous  turn  of  fate  is  this  ! 
O  !   whither  art  thou  rais'd  above  the  fcorn 
And  indigence  of  him  in  Bethlem  boi-n, 
A  needy,  helplefs,  unaccounted  gueft, 
And  but  a  fecond  to  the  fodder'd  beail ! 
How  chang'd  from  him,  who  meekly  proftrate  laid, 
Vouchfaf'd  to  warn  the  feet  himfelf  had  made  ! 
From  him  who  was  betray'd,  forfook,  deny'd, 
Wept,  languifh'd,  pray'd,  bled,  thirfted,  groan'd  and  dy'd  ; 
Hung  pierc'd  and  bare,  infulted  by  the  foe, 
All  heav'n  in  tears  above,  earth  unconcern'd  below  ! 

"  Now  the  defcending  triumph  ftops  its  flight, 
From  earth  full  twice  a  planetary  height. 
There  all  the  clouds,  condens'd,  two  columns  raife 
Diflinft  with  orient  veins  and  golden  blaze. 
One  fix'd  on  earth,  and  one  on  fea,  and  round 
Its  ample  foot  the  fwelling  billows  found. 
Thefc  an  immeafurable  arch  fupport, 
The  grand  tribunal  of  this  awful  court. 
Sheets  of  bright  azure,  from  the  pureft  fky, 
Stream  from  the  chryital  arch,  and  round  the  columns  fly. 
Death  wrapt  in  chains  low  at  the  bafis  lies, 
And  on  the  point  of  his  own  arrow  dies. 

"  Here  high  enthron'd  th'  eternal  judge  is  plac'd, 
With  all  the  grandeur  of  his  Godhead  grac'd; 
Stars  on  his  robes  in  beauteous  order  meet, 
And  the  fun  burns  beneath  his  dreadful  feet." 

[YOUNG'S  Laft  Day,  book  ii.J 


536        HISTORY   OF   REDEMPTION. 

This  fight  will  change  the  voice  of  their  laughter  and  fing- 
ing  into  dreadful  wailing.  Their  countenance  fhall  be 
changed  from  a  (how  of  carnal  mirth,  pride  and  contempt, 
to  ghaftly  terror,  trembling,  and  amazement. 

But  with  refpe6l  to  the  faints,  the  church  of  Chrift,  it 
fhall  be  a  joyful  and  moft  glorious  fight  to  them  ;  for  it 
will  at  once  deliver  them  from  all  fear  of  their  enemies, 
who  were  before  compaffing  them  about,  juft  ready  to 
fvvallow  them  up.  Then  fhall  they  lift  up  their  heads, 
and  their  redemption  fhall  be  drawing  nigh.  [Luke  xxi. 
?.8.]-~ And  thus  Chrift  will  appear  with  infinite  majefty. 
and  at  the  fame  time  with  infinite  love  in  his  counte 
nance.  Their  countenances  alfo  (hall  be  changed,  not 
as  the  countenances  of  the  wicked,  but  from  forrow 
to  exceeding  joy  and  triumph.  And  now  the  work  of 
redemption  will  be  tinifhed  in  another  fenfe,  viz.  that 
the  whole  church  fhall  be  completely  and  eternally  freed 
from  all  perfection  and  moleftation  from  wicked  men  and 
devils. 

2.  The  lajl  trumpet  fliall  found  and  the  dead  (hall  be 
raifed,  and  the  living  changed.  God  fent  forth  his  angels 
with  a  great  found  of  a  trumpet,  to  gather  together  his 
cle6t  from  the  four  corners  of  the  earth  in  a  myftical  fenfe, 
before  the  deftrudtion  of  Jerufalem  ;  /'.  e.  he  fent  forth 
the  apoftles,  and  others,  to  preach  the  gofpel  all  over  the 
world.  And  fo,  in  a  myftical  fenfe,  the  great  trumpet 
was  blown  at  the  beginning  of  the  glorious  times  of  the 
church.  But  now  the  great  trumpet  is  blown  in  a  more 
literal  fenfe,  with  a  mighty  found,  which  (hakes  the 
earth.  There  will  be  a  great  fignal  given  by  a  mighty 
found  made,  which  is  called  the  voice  of  the  archangel, 
[i  Thel.  iv.  16.]  '  For  the  Lord  himielf  (hall  defcend 
'  from  heaven  with  a  (hout,  with  the  voice  cf  the  arch- 
'  angel,  and  with  the  trump  of  God.'  On  the  found  of 
this  trumpet,  the  dead  fhall  be  railed  every  where.  Now 
the  number  of  the  dead  is  very  great.  How  many  ha^ 
death  cut  down  iince  the  world  has  ftood.  But  then  the 
number  will  be  much  greater  after  the  world  (hall  have 
tt(K  d  fo  much  longer,  and  through  moil  of  the  remaining 

time 


COMPLETED  IN  A  FUTURE  STATE.        537 

time  will  doubtlefs  be  much  fuller  of  inhabitants  than  ever 
it  has  been.  All  thefe  ihall  now  rife  from  the  dead.  The 
graves  fhall  be  opened  in  all  parts  of  the  \vorld,  and  the 
fea  {hall  give  up  the  innumerable  dead  that  are  in  it.  [Re\r. 

XX.  13.]     (E) 

And  now  all  the  inhabitants  that  ever  (hall  have  been 
upon  the  face  of  the  earth,  from  the  beginning  of  the 

3  Z  world 

(E)  The  TRUMP ET  JJoail found !~]  "  Plow  alarming,  how  ftupen- 
dous  the  fummons  !  Nothing  equal  to  it,  nothing  like  it,  was  ever 
heard  through  all  the  regions  of  the  univerfe,  or  all  the  revolutions 
of  time.  When  conflicting  armies  have  discharged  the  bellowing 
artillery  of  war,  or  when  victorious  armies  have  fhouted  for  joy  of 
the  conqueft,  the  feas  and  fliores  have  rung,  the  mountains  and 
plains  have  echoed.  But  the  voice  of  the  archangel,  and  the 
trump  of  God,  will  refound  from  pole  to  pole.  It  will  {hake  the 
pillars  of  earth,  and  ftartle  the  dungeon  of  hell, — Stronger,  rtron- 
ger  ftill !  it  will  penetrate  even  the  deepeft  recedes  of  the  tomb. 
It  will  pour  its  amazing  thunder  into  all  thofe  abodes  of  filence. 
The  dead,  the  very  dead  fhall  hear. 

**  When  the  trumpet  has  founded,  '  the  dead  .{hall  arife.' — In 
a  moment,  in  the  twinkling  of  an  eye,  the  graves  open;  the  mo 
numental  piles  are  cleft  afunder ;  the  families,  the  nations  under 
ground,  ftart  into  day.  What  an  immenfe  harveft  of  men  and  wo 
men,  fpringing  up  from  the  caverns  of  the  earth,  and  the  depths 
of  the  fea  !  Stand  awhile,  my  foul,  and  contemplate  the  wonderful 
fpectacle. — Adam  formed  in  Paradife,  and  the  babe  born  but  yef- 
terday,  the  earlieft  ages,  and  lateft  generations,  meet  upon  the 
fame  level. — Jews  and  Gentiles,  Greeks  and  Barbarians,  people  of 
all  climes  and  languages,  unite  in  the  promifcuous  throng.  Here, 
thofe  vaft  armies,  which,  like  fwarms  of  locufls,  covered  coun 
tries;  which,  with  an  irrefiftible  fweep,  over-run  empires  ;  here 
they  all  appear,  and  here  they  all  are  loft.  Loft,  like  the  fmall 
drop  of  a  bucket,  when  plunged  amidft  the  unfathomable  and 
bo  an  die  fs  ocean. — O  !  the  {multitudes  !  the  multitudes  !  which 
thefe  eyes  fhall  furvey,  when  God  '  calleth  the  heavens  from  above, 
'  and  the  earth  that  he  may  judge  his  people.'  What  mame  mu(t 
flufn  the  guilty  cheek  !  What  anguifh  wound  the  polluted  breaft  ; 
to  have  all  their  filthy  practices,  and  infamous  tempers,  expofcd 

before  this  innumerable  croud  of  witnefies ! Fly>  rny  foul; 

inftantiy  let  us  fly,  earneftly  let  us  fly,  to  the  purifying  blood  of 
Jefus.  That  all  our  fins  may  be  blotted  out ;  that  we  may  be 
found  unbhiuieable  and  unreproveable,  in  the  prefence  of  the 
aflembled  world;  and,  what  is  infinitely  more  to  be  revered,  in 
the  fight  of  the  omnipotent  God.  [HERVEY,  Tijcr.  and  Afp. 
Tol.  ii.  Let.  5.] 


538         HISTORY    OF    REDEMPTION. 

world  to  the  end  (hall  appear  upon  the  earth  at  once.  The 
church  of  God  in  all  ages,  Adam  and  Eve  the  firft  pa 
rents  of  mankind,  and  Abel,  Seth,  Methufelah,  and  all 
the  faints  who  were  their  contemporaries ;  Noah,  and 
Abraham,  Ifaac,  and  Jacob,  the  prophets,  and  all  the  Old 
Teftament  faints,  the  holy  apoftles  of  Jefus  Chrift,  and  all 
the  faints  of  their  times  ;  the  martyrs  under  the  ten  hea 
then  perfecutions;  all  who  belonged  to  the  church  during 
the  dark  days  of  antichrift,  all  the  holy  martyrs  who  have 
fuffered  under  the  cruelty  of  the  Popifh  perfecutions ;  all 
the  faints  of  the  prefent  time  ;  and  all  that  fliall  be  from 

hence  to  the  end  of  the  world. Now  alfo  the  enemies 

of  the  church  in  all  ages  of  the  world  lhall  appear  upon 
the  face  of  the  earth  again ;  the  wicked  drowned  by  the 
flood,  and  the  multitudes  of  impenitent  finners  that  died 
all  over  the  world  among  God's  profefluig  people,  or  others 
before  Chrift,  and  all  wicked  Heathens,  Jews,  Mahome 
tans,  and  Papifts,  that  have  died  fmce ;  all  fliall  come 
together.  Sinners  of  all  forts;  demure  hypocrites;  thofe 
who  have  the  faireft  and  beft  outiide,  and  open  profane 
drunkards,  whoremongers,  profane  Deifts,  cruel  perfecu- 
tors,  and  all  that  have  died,  or  fliall  die,  in  fin,  to  the  end 
of  the  world. 

And  at  the  fame  time  that  the  dead  are  raifed,  the  living 
lhall  be  changed.  The  bodies  of  the  wicked  who  flinll 
then  be  living,  fliall  be  fo  changed  as  to  fit  them  for  eter 
nal  exigence  without  corruption ;  and  the  bodies  of  all  the 
living  faints  lhall  be  changed  to  be  like  Chrift's  glorious 
body;  [i  Cor.  xv.  51,  52,  53.]  fo  changed  as  to  render 
them  for  ever  incapable  of  pain,  affliction,  or  uneafmefs; 
and  all  that  dullnefs,  heavinefs,  and  deformity,  which  their 
bodies  had  before,  fliall  be  put  off;  and  they  ihall  put  on 
lirength,  and  beauty,  and  activity,  and  incorruptible  un 
fading  glory.  And  now  the  work  of  redemption  fliall  be 
finiihed  in  this  refpect,  viz.  that  all  the  ele6t  (hall  be  ac 
tually  redeemed  in  both  foul  and  body.  Before  this,  the 
work  of  redemption,  as  to  its  aclual  fuccefs.  was  but  in 
complete  ;  for  only  the  fouls  of  the  redeemed  were  aclually 
laved  and  glorified,  excepting  in  a  very  few  inftrmces:  but 

now 


COMPLETED  IN  A  FUTURE  STATE.        539 

now  all  the  bodies  of  the  faints  {hall  be  faved  and  glorified 
together,  both  in  foul  and  body.  (F) 

3.  Now  fliall  faints  be  caught  up  in  the  clouds  to  meet 
the  Lord  in  the  air,  and  all  wicked  men  and  devils  fliall 
be  arraigned  before  the  judgment-feat.  When  the  dead 
faints  are  raifed,  then  the  whole  church,  confirming  of  all 

the 

(F)  The  general  RESURRECTION.]  The  xvth  chap,  of  St.  Paul's 
firft  epiftle  to  the  Corinthians  is  a  kind  of  treatife  on  this  fubjeft, 
which  ought  in  the  firft  place  to  be  confulted,  as  being  the  lan 
guage  of  divine  infpiration.  Next  to  the  fcriptures  is  commonly 
ranked  an  excellent  epiftle  to  the  fame  Corinthian  church  by  St. 
CLEMENT  of  Rome  [mentioned  as  is  fuppofed  Phil.  iv.  3.]  writ 
ten  is  feems  before  the  deftru&ion  of  Jerusalem.  [Seech.  xli.J  In 
that  epiftle  is  the  following  pafiage,  remarkably  coincident  with 
the  language  of  St.  Paul,  on  tbis  jubjeft  : 

"  Let  that  be  far  from  us  which  is  written,  '  Miferable  are  the 
'  double-minded,  and  thofe  who  are  doubtful  in  their  hearts.  Who 

*  fay,  thefe  things  have  we  heard,  and  our  fathers  have  told  us 
'  thefe  things.      But  behold  we  are  grown  old,  and  none  of  them 

*  has  happened  unto  us.'     O  ye  fools!    Confider  the  trees;   take 
the  vine  for  an  example:  firft  it  iheds  its  leaves;  then  it  buds;  after 
that   it  fpreads  its  leaves;  then  it  flowers;  then  come  the  four 
grapes;  and  after  them  follows  the  ripe  fruit.     You  fee  how  in  a 
little  time  the  fruit  of  the  trees  come  to  maturity.      Of  a  truth, 
yet  a  little   while,  and  his  will  (hall  fuddcnly  be  accomplifhed. 
The  holy   fcripture  itfelf  bearing  witnefs,  *  that  he  fhall  quickly 

*  come  and  not  tarry,  and  that  the  Lord   fhall  faddenly  come  to 
'  his  temple,  even  the  holy  one  whom  ye  look  for.'     Let  us  con- 
fuler,  beloved,  how  the  Lord  does  continually  fhevv  us,  that  there 
fliall  be  a   future   refurreclion  ;  of  which  he  has  made  our  Lore! 
Jefus  Chrift  the  firft-fruits,  raifing  him  from  the  dead.     Let  us 
contemplate,  beloved,  the"  refurreclion  that  is  continually  before 
our  eyes.     Day  and  night  manifeft  a  refurreclion   to   us.     The 
night  lies  down,  and  the  day  arifes  :  again  the  day  departs  and  the 
night  comes  on.     Let  us  behold  the  fruits  of  the  earth.     Every 
one  fees  how  the  feed  is  fo\vn.     The  fower  goes  forth,  and  cafts  it 
upon  the  earth;  and  the  feed  which  when  it  was  fown  fell  upon 
the  earth  dry  and  naked,  in  time  diffolves  :  and  from  the  diflblu- 
tion,  the  great  power  of  the  providence  of  the  Lord  raifes  it  again  ; 
and  of  one  feed  many  arife,  and  bring  forth  fruit."      [Clement's  ift 
epift.  Abp.  Wake's  Tranf.  fe<ft.  23,  24.] 

From  this  pafiage,  but  efpecially  St.  Paul's  epiftle,  in  the  chap 
ter  above  referred  to,  we  may  venture  to  determine  that  contro 
verted  point,  how  far  the  bodies  of  the  faints  will  be  the  fame  when 
raifed  from  the  dead,  namely,  juft  as  the  corn  which  fprings  up  in 

/£   2  the 


540        HISTORY    OF    REDEMPTION. 

the  elect  through  all  ages,  {hall  appear  together  en  the  face 
of  the  enrth,  (excepting  thole  few  whofe  bodies  were  glo 
rified  before  ;)  and  j'liall  afcend  to  meet  Chrift,  who  fhall 
fix  his  throne  in  the  air,  whence  he  may  be  feen  by  all 
that  vaft  multitude  that  {hall  be  gathered  before  him.  The 
church  of  faints  therefore  fhall  be  taken  up  from  the  earth 
to  afcend  to  their  Saviour.  Thus  the  apoftle  tells  us,  that 
when  the  dead  '  in  Chrift  are  raifed,  and  the  living  chang- 
'  eJ,  then  thofe  who  are  alive  and  remain,  {hall  be  caught 
'  up  together  with  them  to  meet  the  Lord  in  the  air,  and  fo 

*  fhall  we  be  ever   with  the  Lord.'    [i  Thef,  iv.  16,  17.] 
Then  fhall  the  work  of  redemption  be  nnifhed  in  another 
refpe& :  then  fhall  the  whole  church  be  perfectly  and  for 
ever  delivered  from   this  evil  world  :  they  fliall  take   their 
everlafting  leave  of  this  earth,  where  they  have  been  gran 
gers,  and  which  has  been  to  them  a  fcene  of  trouble  and 
forrow  ;  where  the  devil  for  the  moft  part  has  reigned  as 
god,  and  has   greatly  molefted  them  ;  where  Chrift  their 
Lord  has  been  crucified ;  and  where  they  have  been  fo 
hated,  reproached,  and  pcrfecutcd,  from  age  to  age.     And 
there  {hull  be  an  everlafting  feparation  made  between  them 
and  wicked  men.     Before  they  were  mixed  together,  and 
it  was   impoflible  in   many  inftances  to  determine  which 
were  which  ;  but  now  both  faints  and  fmners  fhall   appeal 
in  their  true  characters. 

What  an  immenfe  cloud  of  them  will  there  be  when 
all  the  church  fhall  be  gathered  together  from  the  eaft 
and  weft,  north  and  fouth,  to  the  right  hand  of Chrift. 

— Then 

the  harvcft,  is  the  fame  which  the  hufbandman  previoufly  fows; 
not  indeed  the  bare  grain  which  was  caft  into  the  ground,  but 
wonderfully  increafed  and  improved.  [See  i  Cor.  xv.J  So  doubt- 
Icfs  the  bodies  raifed  will  be  effentially  (not  to  quibble  on  the  word 
individually}  the  fame  as  die  ;  but  no  lefs  wonderfully  improves 
than  the  blade  and  ear  of  corn  from  a  fmgle  grain.  The  manner 
of  this  we  may  not  be  able  to  comprehend  at  prefent;  but  we  may 
furely  believe  the  fa£t  on  the  credit  of  immutable  omnipotence. — 
From  an  expreffion  of  St.  Paul,  [i  Thef.  iv.  16.]  that  '  the  dead 

*  in  Chrift  (hall  rife  Jirft?  fome  divines  have  inferred  a  twofold  re- 
furrettion,  firft  of  the  righteous  and  afterwards  of  the  wicked,  but 
this  text  only  aflerts,  that  the  dead  mall  be  raifed  before  the  living 
are  changed,  as  appears  from  the  following  verfe.  [G.  E.] 


COMPLETED  IN  A  FUTURE  STATE.        541 

—-Then  the  work  of  redemption  will  be  finifhed  in  this 
refpetft  alfo.  They  all  belonged  to  one  fociety  before,  but 
yet  were  widely  feparated  from  each  other;  tome  being  in 
heaven,  and  fome  on  earth  ;  and  thole  on  earth  were  fepa 
rated  one  from  another,  many  of  them  by  wide  oceans  and 
vaft  continents.  But  now  they  fhall  all  be  gathered  to 
g-ether,  never  to  be  feparated  any  more.  And  not  only 
gathered  together,  but  gathered  unto  their  Head,  into  his 
immediate  glorious  preience,  never  to  be  feparated  from 
him  any  more. 

At  the  fame  time,  all  wicked  men  and  devils  fliall  be 
brought  before  the  judgment-feat  of  Chrift.  Thefe  fhall 
be  gathered  to  his  left  hand,  and,  as  it  feems,  will  flill  re 
main  upon  the  earth,  and  riot  be  caught  up  into  the  air,  as 
the  faints  fhall.  Satan,  that  old  ferpent,  who  firft  procured 
the  fall  and  mifcry  of  mankind,  and  has  all  along  mown 
himfelf  fuch  an  inveterate  enemy  to  the  Redeemer,  fhall 
never  more  have  any  thing  to  do  with  the  church  of  God, 
or  be  fuffered  in  the  leaft  to  afflict  any  member  of  it  any 
more  for  ever;  but  fhall  now  be  judged,  and  receive  the 
due  reward  of  his  deeds.  Now  is  come  the  time  which 
he  long  has  dreaded,  and  trembled  at  the  thought  of;  the 
time  wherein  he  mud  be  judged,  and  receive  his  full  pu- 
nifhment.  He  who  by  his  temptation  malicioufly  pro 
cured  Chrift's  crucifixion,  and  triumphed  upon  it,  as 
though  he  had  obtained  the  victory,  even  he  fhall  fee  the 
confequences  of  the  death  of  Chriit  which  he  procured  : 
for  Chrift's  coming  to  judge  him  in  his  human  nature  is 
the  confequence  of  it ;  becaufe  he  obtained  and  purchafed 
this  glory  to  himfelf  by  that  death.  Now  he  muft  (land 
before  that  fame  Jefus  whofe  death  he  procured,  to  be 
judged,  condemned,  and  eternally  destroyed  by  him.  If 
Satan,  the  prince  of  hell,  trembles  at  the  thought  of  it 
thoufands  of  years  beforehand,  how  much  more  will  he 
tremble,  as  proud  and  as  ftubborn  as  he  is.  when  he  comes 
to  ftand  at  Chrift's  bar  !  Then  fhall  he  alfo  (land  at  the 
bar  of  the  faints,  whom  he  has  fo  hated,  afflicted,  and  mo- 
lefted  :  for  the  faints  lhall  judge  him  together  with  Chrift: 
[j  Cor.  vi.  3.]  '  Know  ye  not  that  we  fliall  judge  angels!' 

Now 


542        HISTORY   OF   REDEMPTION. 

Now  (hall  he  be  as  it  were  fubdued  under  the  church's 
feet.  [Rom.  xvi.  20.]  Satan,  when  he  tempted  our  rirft 
parents  to  fall,  deceitfully  and  falfely  told  them,  that  they 
fhould  be  as  gods  :  but  little  did  he  think  that  the  confe- 
quence  fhould  be,  that  they  fhould  indeed  be  fo  much  like 
gods,  as  to  be  afleffors  with  God  to  judge  him.  (G)  Much 
lefs  did  he  think,  that  in  confequence  of  this  one  of  the 
pofterity  of  thofe  peiibns  whom  he  tempted,  fhould  aclu- 
ally  be  united  to  God,  fhould  judge  the  world,  and  that 
he  himfelf  muft  ftand  trembling  and  aftonifhed  before  his 
judgment-feat.  And  all  the  infernal  fpirits  who  have  fo 
pppofed  Chrift  and  his  kingdom,  fhall  now  at  laft  ftand  in 
the  utmoft  amazement  and  horror  before  Chrift  and  his 
church,  who  ihall  appear  to  condemn  them. 

Now  alfo  fhall  Chrift's  other  enemies  be  brought  to 
appear  before  him.  Now  fhall  the  proud  fcribes  and  Pha- 
rifces,  who  had  fuch  a  malignant  hatred  againft  him  while 
in  his  ftate  of  humiliation,  and  who  perfecuted  Chrift 
to  death ;  thofe  before  whofe  judgment-feat  Chrift  was 
once  called,  and  ftood  as  a  malefactor  at  their  bar,  and 
thofe  who  mocked  him,  and  buffetted  him,  and  fpit  in 
his  face  ;  now  fhall  they  fee  Chrift  in  his  glory,  as  he 
forewarned  them,  [Matt.  xxvi.  64,  65.]  when  he  was 
before  their  judgment-feat;  but  now  they  fhall  ftand 
before  his  judgment-feat  with  inconceivable  horror  and 
amazement. 

Now  alfo  all  the  cruel  enemies  and  perfecutors  of  the 
church  that  have  been  in  all  ages,  fhall  come  in  fight 
together,  Pharaoh  and  the  Egyptians,  Antiochus  Epi- 
phanes,  the  perfccuting  fcribes  and  Pharifees,  the  per- 

fecuting 

(c)  The  faints Jkall  judge  the  FALLEN  Angfh.~\  "There  feems 
a  peculiar  dignity  and  propriety  in  this  determination  of  the  great 
God,  that  when  the  Devils  who  arc  exprefsly  faid  to  be  '  referved 
'  in  chains  of  darknefs  to  the  judgment  of  the  great  day,'  [Jude 
6.]  (hall  be  condemned,  thefainfs  being  raifed  to  the  feats  of  glory 
which  thefe  wicked  fpirits  have  forfeited  and  loft,  fliould  affift  in 
that  fentence  which  fhall  difplay  the  victory  of  Chrift  over  them 
in  his  fervants,  once  their  captives,  and  will  no  doubt  render  the 
fentence  itfelfyct  more  intolerable  to  creatures  of  fuch  rnalignitv 
and  pride."  [DODDRIDGE,  on  I  Cor.  vi.  3.] 


COMPLETED  IN  A  FUTURE  STATE.        543 

fecuting  heathen  emperors,  Julian  the  apoftate,  the  cruel 
perfecuting  Popes  and  Papifts,  Gog  and  Magog,  fhall  all 
appear  at  once  before  the  judgment-feat  of  Ch rift.  They 
and  the  faints,  who  have  in  every  age  been  perfccuted  by 
them,  muft  confront  one  another  before  the  great  Judge. 
And  now  fhall  the  faints  on  their  glorious  thrones  be  made 
the  judges  of  thofe  unjuft  kings  and  rulers,  who  have  be 
fore  judged  and  condemned  them  to  death.  Now  fhall 
thofe  perfecutors  behold  the  glory  to  which  they  are  ar 
rived,  whom  they  before  fo  defpifed  and  cruelly  treated, 
and  Chrift  will  make  thofe  holy  martyrs  as  it  were  to  come 
and  fet  their  feet  on  the  necks  of  their  perfecutors ;  they 
fhall  be  made  their  footftool.  [See  Jom.  x.  24.}  Thus 
wonderfully  will  the  face  of  things  be  altered  from  what  ic 
ufed  to  be  in  the  former  times  of  the  world ;  now  will  all 
things  be  coming  to  rights. 

4.  The  righteoufnefs  of  the  church  fhall  be  manifefted, 
and  all  the  wickednets  of  their  enemies  fhall  be  brought  to 
light.  Thofe  faints  who  had  been  the  objects  of  hatred, 
reproach  and  contempt  in  the  world,  and  were  reviled  and 
condemned  by  their  perfecutors  without  a  caufe,  fhall  now 
be  fully  vindicated.  They  fhall  now  appear  cloathed  with 
the  glorious  robe  of  Chrift's  righteoufnefs.  And  their  in 
herent  holinefs  fhall  alfo  be  made  manifeft,  and  all  their 
good  works  brought  to  light.  The  good  things  which  they 
did  in  fecret  fhall  now  be  manifefted  openly.  Thofe  holy 
ones  of  God,  who  had  been  treated  as  though  they  were 
the  tilth  and  offscouring  of  the  earth,  as  though  they  were 
not  fit  to  live  upon  earth,  fhall  now  appear  to  have  been 
the  excellent  of  the  earth.  Now  God  will  bring  forth 
their  righteoufnefs  as  the  light,  and  their  judgment  as  the 
noon-day.  And  now  fhall  it  be  feen  who  were  thofe  that 
were  not  fit  to  live,  when  all  the  wickednefs  of  the  ene 
mies  of  Chrift  and  his  church,  their  pride,  their  malice, 
their  cruelty,  their  hatred  of  true  religion,  fhall  be  fet 
forth  in  its  true  light.  And  now  all  the  wickednefs  of  the 
whole  world  fhall  be  fully  difcovered,  their  very  hearts 
opened  to  view;  and  things  that  have  been  fpoken  in  the 
car,  in  the  clofet,  and  done  in  the  dark,  fhall  be  manifefted 


544        HISTORY   OF   REDEMPTION. 

in  the  light,  and  proclaimed  before  angels  and  men.  [Luke 
xii.  3.] 

5.  Sentence  {hall  be  pronounced  both  on  the  righteous 
and  the  wicked.  Chrift,  the  judge,  fhall  pafs  that  fen- 
tence  on  the  church  at  his  right  hand,  '  Come,  ye  We  fled 
4  of  my  Father,  inherit  the  kingdom  prepared  for  you 
'  from  the  foundation  of  the  world.'  [Matt.  xxv.  34.] 
This  fhall  be  pronounced  with  infinite  love,  and  the 
voice  will  make  every  heart  to  overflow  with  joy.  Thus 
Chrifi  fhall  pronounce  a  fentence  of  juftification  on  thoo- 
fands  and  millions,  who  have  before  had  a  fentence  of 
condemnation  pafTed  upon  them  by  their  perfec  utors.  He 
will  thus  put  honour  upon  thofe  who  have  been  before 
defpifed  :  he  will  own  them  for  his,  and  will  as  it  were 
put  a  crown  of  glory  upon  their  heads  before  the  world ; 
and  then  fhall  they  fhine  forth  as  the  fun  with  Jefus  Chrift 
in  glory  and  joy,  in  the  fight  of  all  their  enemies.  (H) 

And  then  (hall  the  fentence  of  condemnation  be  pafled 
on  the  wicked,  '  Depart,  ye  curfed,  into  cverlafAing  rire, 
*  prepared  for  the  devil  and  his  angc-ls.'  [Matt.]  Thus 
ihall  the  church's  enemies  be  condemned  ;  in  which  fen 
tence  of  condemnation,  the  holy  martyrs,  who  have  fuf- 
fered  from  them,  ihall  concur,  (i)  When  the  words  of 

this 

(H)    Chrlfl  will  put  HONOUR  upon  his  faint  j.~\     How  beautiful 

and  pointed  is  that  pafTage  in  the  apocryphal  book  of  Wifdom, 

which  reprefents  the  wicked  at  the  laft  day,  thus  bewailing  their 

'oily  and  contempt  of  the  faints  :   '  Then  fhall  the  righteous  man 

ftand  in  great  boldnefs  before  the  face  of  fuch  as  have  a/Hi£ted 

him,  and  made  no  account  of  his  labours.     When  they  fee  it, 

they  fhall  be  troubled  with  terrible  fear,  and  fhall  be  amazed  at 

the  ftrangenefs  of  his  falvation,  fo  far  beyond  all  that  they  looked 

for.     And  they,  repenting  and  groaning  for  anguifh  of  fpirit, 

fhall  fay  within  themfelves,'  "  This  was  he  whom  we  had  fome- 

'  times  in  derilion,  and  a  proverb  of  reproach.     We  fools  ac- 

'  counted  his  life  madnefs,  and  his  end  to  be  without  honour. — 

'  How  is  he  numbered  among  the  children  of  God,  and  his  lot  is 

'  among  the  faints!"      [Wild.  v.  I — 5.] 

(i)  DEPART, ye  curfed.~]  "Oh!  let  me  never  hear  thy  voice 
pronounce  thofe  dreadful  words.  With  what  terrors  would  that 
fentence  pierce  my  heart,  while  it  thunders  in  my  ears  !  To  be 

feparated 


COMPLETED  IN  A  FUTURE  STATE.       545 

this  fcntence  are  pronounced,  every  fyllable  of  it  will  be 
more  terrible  than  a  ftream  of  lightning  through  their 
hearts.  We  can  conceive  but  very  little  of  the  horror 
which  it  fhall  produce. 

6.  Upon  this  Chrift  and  all  his  faints,  and  the  holy 
nngels  miniftering  unto  them,  {hall  leave  this  lower  world, 
and  afcend  up  to  the  higheft  heavens.  Chrift  {hall  afcend 
in  as  great  glory  as  he  defcended,  and  in  fome  refpecrs 
greater  ;  for  now  he  {hall  afcend  with  his  elect  church  with 
him,  glorified  in  both  body  and  foul.  Chrift 's  firft  afcen- 
fion  to  heaven  foon  after  his  own  refurrecStion  was  very  glo 
rious  ;  but  this  fecond  afcenfiofl,  the  afccnfion  of  his  myfti- 
cal  body,  his  whole  church,  {hall  be  far  more  fo.  The 
redeemed  church  {hall  all  afcend  with  him  in  a  moft  joyful 
and  triumphant  manner;  and  all  their  enemies  and  perfe- 
cutors,  who  fhall  be  left  behind  on  this  accurfcd  ground, 
fhall  fee  their  glory  and  hear  their  fongs. 

y.  When  Chrift  and  his  church  have  afcendcd  to  hea 
ven,  this  world  {hall  be  fet  on  fire,  and  turned  into  a  great 
furnace,  wherein  all  the  enemies  of  Chrift  and  his  church 
(hall  be  tormented  for  ever  and  ever.  [2  Pet.  iii.  7.] 

*  But  the  heavens  and  the  earth  which  are  now,  by  the 

*  fame   word  are  kept  in  ftore,  referved  unto  fire  againft 

4  A  '  the 

fcparatcd  from  thee,  and  curft  with  immortality, — who  can  fuftain 
the  intolerable  doom  ? 

O  dreadful  ftate  of  black  defpair, 

To  fee  my  God  remove, 
And  fix  my  doleful  ftation  where 

I  muft  not  tafte  his  love, 

nor  view  the  light  of  thy  countenance  for  ever.  Unutterable 
woe  !  there  is  no  hell  beyond  it.  Separation  from  God  is  the 
depth  of  mifery.  Blacknefs  of  darknefs,  and  eternal  night  muft 
neceflarily  involve  a  foul  excluded  from  thy  prefence. 

"  Depart  from  thee !  Oh  !  whither  fliall  I  go  from  thee  ?  Into 
utter  darknefs?  After  that  fearful  doom,  I  fhould  without  con- 
ftraint  feek  out  fhades  as  dark  as  hell,  and  in  the  horrors  of  eternal 
night  bewail  the  infinite  lofs. 

"The  remembrance  of  that  loft  happinefs  would  render  celeftial 
day  infufFerable.  The  light  of  paradife  could  not  cheer  me  with 
out  thy  favour :  the  fongs  of  angels  would  but  heighten  my  an- 
guifh  and  torment  me  with  a  fcene  of  blifs  which  I  muft  never 
tafte."  [Mrs.  ROWE'S  Meditations,  p.  67.] 


546        HISTORY    OF    REDEMPTION. 

'  the  day  of  judgment,  and  perdition  of  ungodly  men.' 
Ah  !  how  will  it  ftrike  the  wicked  with  horror,  when  the 
world  fhall  be  fet  on  fire,  either  by  lightning  from  heaven, 
or  fire  iffuing  out  of  the  bowels  of  the  earth  :  efpecially 
when  the  fire  begins  to  lay  hold  upon  them,  and  they  find 
no  way  to  efcape  it.  [2  Pet.  iii.  ic.  12.]  '  The  heavens 
'  ihall  pafs  away  with  a  great  noife,  and  the  elements 
'  ihall  melt  with  fervent  heat,  the  earth  alfo,  and  the 
'  works  that  are  therein  ihall  be  burnt  up  ;  and  that  the 
'  heavens  being  on  fire  ihall  be  diffolved,  and  the  elements 
'  ihall  melt  with  fervent  heat.'  And  fo  fierce  ihall  be  its 
heat,  that  it  ihall  burn  the  earth  into  its  very  centre. 
[Deut.  xxxii.  22.]  '  For  a  fire  is  kindled  in  my  anger,  and 
*  ihall  burn  unto  the  loweft  hell,  and  /hall  confume  the 
'  earth  with  increafe,  and  fet  on  fire  the  foundations  of 
'  the  mountains.' 

And  here  ihall  all  the  perfecutors  of  the  church  of 
God  burn  in  everlafting  fire,  who  have  before  burnt  the 
faints  at  the  ftake,  and  fhall  fufrer  torments  beyond 
all  that  their  utmoft  wit  and  malice  eould  inflict  on 
them.  Here  their  bodies  fhall  be  tormented  eternally, 
and  never  be  confumed :  while  the  wrath  of  God  ihall  be 
poured  out  upon  their  fouls.  Though  the  fouls  of  the 
wicked  in  hell  do  now  fuffer  punimment,  yet  that  will 
be  fo  increafed  at  the  day  of  judgment,  that  what  they 
fuffered  before,  is  in  comparifon  of  it,  as  an  imprifonment 
to  the  execution  which  follows.  (K)  And  now  the  devil, 

that 


(  K)  The  ETERNITY  of  hell  iorments.~\  This  is  a  fubjeft  fo  awful 
and  alarming,  that  a  benevolent  mind  would  never  wifh  to  con 
template,  much  lefs  to  difcoorfe  of  it,  but  a  faithful  minifter  muil 
not  always  confult  his  feelings,  but  be  content  fometimes  to  offer 
violence  to  himfelf  for  the  good  of  others.  "  Where  is  the  mini 
fter  of  the  gofpel  (fays  Mr.  Saurin)  who  has  notathoufand  and  a 
thoufand  times  difplayed  the  charms  of  religion,  and  difplayed 
them  in  vain?"  Some  fouls  muft  be  terrified;  fome  fmners  muft 
be  faved  with  fear  and  pulled  out  of  the  fire.  [Jude  23.]  Some 
hearts  are  fenfible  only  to  one  objeft,  that  is  hell;  and  if  there  be 
any  one  way  of  preventing  their  being  really  precipitated  into  that 
frightful  abyfr  hereafter,  it  is  by  precipitating  them  there  in  ima 
gination 


COMPLETED  IN  A  FUTURE  STATE.       547 

that  old   ferpent,   fhall   receive  his   full  punifhment ;  and 
that  which  he  long  trembled  for  fear  of,  fliall  now   fully 


come 


gination  now  !  '  Knowing  therefore  the  terror  of  the  Lord  we  per- 
fuade  men.'  [2  Cor.  v.  n.J  [Sermons,  v.  vol.  i.  Ser.  7.] 

Such  preachers  have  been  called  minifters  of  damnation,  with  as 
much  propriety  as  a  man  who  alarmed  a  family  in  danger  of  fur- 
rounding  flames,  mould  be  called  a  meffenger  of  definition. 

Monf.  Claude  points  out  a  very  judicious  method  of  treating  the 
fubjedl — By  (hewing  that  man  is  a  creature  fubjeft  to  a  law — a 
law  fuppofes  a  judge — and  a  judge  punifhment  upon  tranfgreffors. 
This  is  fo  evident  to  the  common  fenfe  of  mankind,  that  all  na 
tions  have  admitted  the  doftrine  of  future  punifhment  into  their 
religions.  But  the  evidences  of  this  muft  not  reft  here  ;  fcrip- 
ture  muft  be  applied  to  as  the  ultimate  authority  ;  and  from  this 
muft  be  (hewn,  not  only  that  God  will  punifti  finners,  but  par 
ticularly,  that  he  will  punifh  them  in  a  future  ftate — that  this  pu 
nifhment  will  invole  both  foul  and  body,  as  both  have  been 

connected  in  fin that  it  muft  be  a  real  punifliment,  including 

real,  permanent,  and  everlafting  fenfaticn  of  pain^and  that  its 
degree  will  be  proportional  to  the  greatnefs  of  the  Judge,  the 
ftriftnefs  of  the  tribunal,  and  the  power  of  the  Almighty  hand  that 
executes  it.  [See  CLAUDE'S  Effay,  tranfl.  by  Robinfon,  vol.  i. 
402 — 408.]  But  we  fhall  rather  abftraft  the  fubftance  of  a  fermon 
of  our  author  (Pref.  EDWARDS)  who  has  treated  the  fubjeft  with 
much  argument  and  good  fenfe,  interfperfing  (between  crotchets) 
fome  obfervations  from  other  authors. 

After  fome  preliminary  remarks  our  author  eftablifhes  this 
DOCTRINE,  viz.  That  the  mlfery  of  the  wicked  in  hell -will  le  alfo- 
lutely  ETERNAU.  In  difcourfmg  on  this  docirine  he  advances  four 
propofitions : 

I.  That  it  is  not  contrary  to  the  divine perfeftions  to  inflict  on 
wicked  men  a  punifhment  that  is  eternal.  ( i . )  That  it  is  not  incon- 

fiftent  with  divine  juftice  appears  from  the  infinite  evil  of  fin. 

[Confider  that  among  men  all  offences  increafe  their  malignity  in 
proportion  to  the  dignity  of  the  perfon  offended.  The  murder  of 
a  flave  is  highly  criminal,  but  that  of  a  mafter,  a  father,  a  prince, 
proportionally  more  fo.  God  is  a  being  of  infinite  Majefty,  and 
his  authority  over  all  the  creatures  abfolute  and  unlimited  :]  God 
is  alfo  infinitely  worthy  of  love,  honour,  and  obedience  ;  our  ob 
ligations  to  honour  and  obey  him  are  therefore  infinite,  and  confe- 
quently  fin,  which  violates  all  thofe  obligations,  [infults  that  Ma- 
jdty,  and  renounces  his  authority]  muft  be  in  its  object,  at  leaftj 
•hjinite,  and  therefore  deferves  infinite,  or  which  is  the  fame  thing, 
eternal  punifhment. — (2.)  Neither  is  the  doftrine  inconfiftent  with 
the  divine  mercy.  It  is  an  unreasonable  and  an  unfcriptural  notion 
God's  rn«rcy,  to  fugpofe  that  his  nature  is  fo  liable  to  be  moved 
and  overcome,  by  feeing  a  creature  in  naifcry,  that  he  cannot  bear 

4  A  2  to 


548         HISTORY   OF    REDEMPTION. 

come  upon  him.     This  world,  which  formerly  nfed  to  be 

the 

to  fee  impartial  juftice  executed.  The  fcriptures  reprcfent  the 
mercy  of  God  as  free  and  fovereign,  and  not  of  fuch  a  nature  that 
God  cannot  help  but  deliver  finners  from  mifery.  This  is  a  mean 
and  mofl  unworty  idea  of  the  divine  mercy  ;  it  is  alfo  contrary 
to  plain  facl.  For  if  there  be  any  meaning  in  the  objection,  it  fu- 
pofcs  that  all  the  mifery  of  a  creature,  whether  juft  or  unjuft,  is 
in  itfelf  contrary  to  the  nature  of  God.  For  if  a  very  great  de 
gree  of  mifery,  though  juft,  is  contrary  to  his  nature,  then  it  is 
::ly,  in  our  conceptions,  to  add  to  the  mercy,  and  then  a  lefs  de- 
Tee  of  mifery  will  be  fo.  And  fo,  the  mercy  of  God  being  infi- 
*  nite,  all  mifery  mujl  be  contrary  to  his  nature ;  which  is  msnifeftly 
'.  contrary  to  fadl.  For  we  fee  that  God,  in  his  providence,  inflicts 
very  great  calamities  on  mankind,  even  in  this  life.  However 
ftrong  fuch  kind  of  objections  may  feem,  they  arife  from  want  of 
a  fenfe  of  the  infinite  evil  and  provocation  that  there  are  in  fin. —  If 
fin  appeared  as  hateful  to  us,  as  eternal  mifery  appears  dreadful ; 
if  it  ftirred  up  our  indignation  and  deteftation,  as  eternal  mifery 
does  our  terror,  all  objections  againfl  this  doctrine  would  vanifli  at 
once.  [So  obferves  the  inimitable  Saurin.]  "  Allow  the  obliga 
tions  under  which  the  incarnation  lays  mankind,  and  everlafting 
piuiimment  feems  to  me  to  have  nothing  contrary  to  divinejuftice. 
• — No,  the  burning  lake  with  its  fmolii,  eternity  with  its  abyffes, 
devils  with  their  rage,  all  hell  with  ail  its  horrors,  feem  to  me  not 
too  rigorous  for  the  punifhment  of  men,  who  have  *  trodden  un- 

*  der  foot  the  Son  of  God,  counted  the  blood  of  the  Covenant  an 

*  unholy  thing,  crucified  the  Son  of  God  afrefh,  and  done  defpite 

*  unto  the  Spirit  of  Grace."  [Heb.  vi.  6.  x.  26.]  [Saurin,  vol.  iii. 
Sen  13.] 

But  eternal  mifery  is  not  only  confident  with  the  divine  perfec 
tions,  but  they  appear  evidently  to  require  it.  They  require  that 
God  fliould  infinitely  hate  fin — that  he  Ihould  exprefs  that  hatred  ; 
(for  no  pofiible  reafon  can  be  given  why^it  is  not  fuitable  for  God 
to  aS,  as  it  is  fuitable  for  him  to  be;}  and  the  proper  expreflion 
of  an  infinite  hatred  to  fin,  in  the  r.;.':icnon  of  eternal  punifliment 
on  incorrigible  finners. 

II.  That  eternal  death  or  punifliment,  which  God  threatens  to 
the  wicked,  is  not  annihilation,   but  an  abiding  fenJi!>L' fiuni/bmcrtt,  • 
or  mifery.      (i.)  The  fcripture  reprefents  it  as  implying  extreme 
•[wins  and  fufferings — '  The  fmoke  of  their  torment.    ("Rev.  xiv.  1 1. 
See  alib  Matt.  xxvi.  24.]    (2.)   It  defcribes  them  as  fen/ilk  of  their 
punilhment — '  I  am  tormented.'   [Luke  xvi.  24.]      (3.)   It  men 
tions  different  .degrees  of  punishment — *  Few  ftripes  and  many.' 
[Luke  xii.  47.  See  alfo  Matt.  v.  22.]    (4.)  The  wicked  arc  called; 
'  Spirits  in  prifon.'   [i  Pet.  iii.  19.] 

III.  The  punifhment  of  the  wicked  mall  be  abfohitely  without 
er.th     Of  thofe  who  have  held  that  the  tormeiita  of  hell  are  not  : 

abfo-  . 


COMPLETED  IN  A  FUTURE  STATE.        549 

the  place  of -his  kingdom,  where  he  fet  himfelf  upas  God, 

fliall 

abfolutely  eternal,  i.  Some  fuppofe,  that  in  the  threatenings  of 
everlafting  punifhment,  the  terms  ufed  do  not  necefiarily  import 
a  proper  eternity,  but  only  a  very  long  duration.  2.  Others  fup 
pofe,  that  if  they  do  import  a  proper  eternity,  yet  we  cannot 
neceflarily  conclude  thence,  that  God  will  fulfil  his  threatenings. 
But  ( i . )  that  thefe  terms  imply  a  proper  eternity,  obferve  that  al 
though  the  words  for-ever,  &c.  are  fometimes  ufed  in  a  limited  fig- 
nification,  as  referring  to  along  time,  on  this  fubjedl;  they  cannot 
well  be  fo  taken  as  relating  to  a  period  which  commences  not  until 
time  is  no  more — that  they  are  doubled  *  for  ever  and  ever,'  [Rev. 
xiv.  ii.] — the  fame  expreluons  defcribe  thehappinefs  of  the  blef- 
fed,  [Matt.  xxv.  46.]  and  even  the  divine  exigence,  [Rev.  iv.  9.] 
where  there  is  no  doubt  of  their  importing  an  endlefs  period. — 
Our  Lord  fays  that  finners  fliall  not  be  delivered  till  they  have  paid 
the  utmoft  farthing,  [Matt.  v.  26.]  that  'their worm  dieth.no/,  and 
their  fire  is  not  quenched.'  [Markix.  44.]  [See  Note  D,  p.  46.] 
(2.)  There  are  others  who  allow,  that  thefe  threatenings  de 
note  a  proper  eternity  ;  yet  fuppofe  that  pofiibly  God  may  not 
fulfil  them  ;  there  not  being  the  fame  reafon  to  oblige  God  to  ful 
fil  his  threatenings  as  his  promifcs. 

But,  though  this  is  granted  as  to  conditional  threatenings,  it 
muft  not  be  admitted  of  thofe  which  are  pofitive  and  peremptory, 
as  are  thofe  of  eternal  punimment ;  many  of  which  are  exprefled 
in  the  form  of  predictions. — Such  perfons  alfo  fuppofe,  that  God 
was  obliged  to  make  life  of  -A  fallacy  to  govern  the  world  by  ;  and 
a  fallacy  fo  weak  that  they  have  been  able  to  deleft  it. 

["  But  if  it  were  allowed,  that  God  had  no  other  defign  in  de- 
nouncing^eternal  punifhtn^ps  than  that  of  alarming  finners,  would 
it  become  us  to  oppofe  his  wife  purpofe,  and  with  our  unhallowed 
hands  throw  down,  the  baurftr  which  he  had  erefted  againfl  fin  ?  .  . 
Let  us  preach  the  gofpei  as  Ck>d  hath  revealed  it.  God  did  not 
think  the  doclirine  of  evei4afting  punifnment  injurious  to  the  holi- 
nefs  of  his  attributes.  Let  not  us  pretend  to  think  it  will  injure 
them."  Saurin,  Ser.  3.  vol.  iii.] 

IV.  Several  good  and  important  ends  will  be  obtained  by  this 
eternal  punifhment  of  the  wicked.  As  the  vindication  of  God's 
injured  majefty — the  honour  of  divine  juftice — and  even  indirect  - 
ly,  the  glory  of  divine  mercy — and  the  greater  happinefs  of  the 
faints.  [Not  that  they  can  take  any  pleafure  in  the  fight  of  mi- 
fery,  but]  it  will  make  them  more  fenfible  of  their  own  happinefs, 
and  more  to  prize  difcriminating  grace.  [Pref.  Edwards^  Serm. 
Etern.ofHell.] 

Tims  far  our  author;  prolix  as  this  note  may  be,  it  is  hoped 
the  importance  of  the  fubjedl  (especially  at  this  time)  will  apolo 
gize  ior  briefly  confidering  an  objc&ign  or  two  not  mentioned 
above,  but  which  to  fome  have  appeared  of  great  force. 

i.  It; 


550        HISTORY   OF   REDEMPTION. 

fhall  be  the  place  of  his  full  and  everlafting  punifhment. 
(L.)  And  in  this  another  defign  of  the  work  of  redemption, 
viz.  putting  ChrilVs  enemies  under  his  feet,  (hall  be  per 
fectly  accomplirtied.  His  enemies  fliall  now  be  made  his 
footftool,  in  the  fulleft  degree.  Now  ihall  be  the  com 
plete 

1.  It  has  been  often  urged,  that  the  whole  period  in  which  men 
fin  being  but  a  few  years,  bears  no  proportion  to  an  eternity  of  fuf- 
fering.      But  (as  Mr.  Saurin  hath  well  obferved)   "  it  is  not  the 
length  of  time  employed  in  committing  a  crime  that  determines  the 
degree  and  the  duration  of  its  punifhment,  it  is  the  turpitude  and 
atrocioufnefs  of  it."     A  man  mail  rob  us  in  the  ftreet,  another 
mall  receive  the  article  ftolen,  our  law  fhall  tranfport  the  former 
for  7  and  the  latter  for  14  years,  though  both  were  inftantaneous 
adls.     But  a  third  mail  by  a  long  continued  feries  of  cruelty  ftarve 
a  domeftic  to  death,   and  yet  he  fhall  receive  an  inftantaneous  pu- 
nifhment,  he  fhall  die. 

2.  It  is  poffitively  faid  God  will  not  keep  his  anger  for  ever, 
will  not  be  always  wrath,   [Pf.  ciii.  9.  Ifa.  Ivii.  16.]   and  yet  it  is 
alfo  as  pofitively  faid  that  he  will  have  no  mercy  on  the  creatures 
of  his  own   hand,  but  punifh  them  with  everlafting  deftruftion, 
[Ifa.  xxvii.  2.    2  Thef.  i.  9.]   how  then  fhall  we  reconcile  thefe  af- 
fertions  ?  By  fixing  a  different  fenfe  on  the  fame  words  to  favour  a 
flattering  hypothecs  ?    No,  but  by  diftinguifhing  the  perfons  to 
whom  the  promifes  and  threatenings  are  addrefled,  the  former  to 
Ifrael,  to  the  contrite  and  humble  penitent ;  the  latter  to  obftinate 
and  impenitent  finners,  as  may  be  feen  in  the  context. 

After  all  we  do  not  deny,  but  that  fome  perfons  by  treating  this 
doctrine  injudicioufly  have  given  too  much  handle  to  objectors — 
we  do  not  pretend  that  it  has  no  difficulties  ;  but  we  think  moft  of 
them  may  be  refolved  (Saurin  fays  all  of  them)  by  confidering 
that  though  all  the  wicked  will  b<  involved  in  puniihment  of  the 
fame  duration,  yet  God  can  apportion  the  degree  of  punifhment, 
to  the  degree  of  the  finners  turpitude.  And  that  this  punifhment 
will  not  be  merely  an  arbitrary  infliction  of  Deity,  but  the  natural 
confequence  of  fin.  Sin  eftranges  the  foul  from  God — banifhes 
it  from  his  prefence — torments  the  confcience — hardens  the  heart, 
and,  without  almighty  grace,  a  finner  left  to  himfclf  will  for  ever 
iin,  and  confequently  forever  fuffer.  [I.  N.] 

(L)  This  W ORLvJbal! be  HELL.]  So  conjectured  our  author;  on 
the  contrary  Dr.  Burnett  and  many  others  have  imagined  that  the 
earth  would  be  purified  and  become  the  heaven  of  the  faints, 
perhaps  both  were  wrong.  At  leaft  neither  of  thefe  pofitions  feem 
to  be  plainly  revealed;  and  our  notions  of  fpiritual  bodies  are  fo 
uncertain  aud  imperfeft  that  we  can  hardly  reafon  on  the  fubjeft. 
Donbtlefs  the  Divine  Majefty  will  not  want  means  of  punifhing  ob- 
ilinate  rebels  againft  his  government,  and  wherever  may  be  the 

fcene 


COMPLETED  IN  A  FUTURE  STATE.       551 

plete  fulfilment  of  that  threatening,  [Gen.  iii.  15.]  <  It  fhall 
'  bruife  thy  head.' 

8.  At  the  fame  time,  all  the  church  fhall  enter  with 
Chrift,  their  head,  into  the  higheft  heavens,  and  {hall 
there  enter  on  the  ftate  of  their  higheft  and  eternal  blefTed- 
nefs  and  glory.  While  the  lower  world,  which  they 
have  left  under  their  feet,  is  fcized  with  the  fire  of  God's 
vengeance,  the  whole  church  fhall  enter,  with  their  glo 
rious  head,  and  all  the  holy  angels  attending,  in  a  joy 
ful  manner,  into  the  eternal  paradife  of  God,  the  palace 
of  the  great  Jehovah,  their  heavenly  Father.  The  gates 
ijiall  open  wide  for  them  to  enter,  and  there  Chrift  will 
bring  them  into  his  chambers  in  the  higheft  fenfe.  He 
will  bring  them  into  his  Father's  houfe,  into  a  world 
not  like  that  which  they  have  left.  Here  Chrift  will 
bring  them,  and  prefent  them  in  glory  to  his  Father,  fay 
ing,  *  Here  am  I  and  the  children  which  thou  haft  given 
«  me;'  [Heb.  ii.  15.]  as  much  as  to  fay,  '  Here  am  I, 

*  with  every  one  of  thofe  whom  thou  gaveft  me  from  eter- 
'  nity  to  take  the  care  of,  that  they  might  be  redeemed  and 

*  glorified,  and  to  redeem  whom  I  have  done  and  fufFered 
«  fo  much,  and  to  make  way  for  the  redemption  of  whom 
'  I  have  for  fo  many  ages  been  accomplishing  fuch  great  re- 
«  volutions.    Here  they  are  now  perfectly  redeemed  in  body 

*  and  foul ;    I  have  perfedlly  delivered  them  from  all  the 

'  ill 

fcene  of  his  juftice,  it  muft  exceed  the  power  of  our  prefent  con 
ceptions.  MILTON  has  perhaps  in  the  following  pafTage  given  the 
fineft  fpecimen  of  the  terrific  fublime,  which  ever  came  from  an 
uninfpired  pen. 

"  A  dungeon  horrible  on  all  fides  round 

As  one  great  furnace  flam'd,  yet  from  thofe  flames 

No  light,  but  rather  darknefs  vifible 

Scrv'd  only  to  difcover  fights  of  woe, 

Regions  of  forrow,  doleful  (hades,  where  peace 

And  reft  can  never  dwell,  hope  never  comes 

That  comes  to  all;  but  torture  without  end 

Still  urges,  and  a  fiery  deluge  fed 

With  ever  burning  fulphur  unconfum'd : 

Such  place  eternal  juftice  has  prepared 

For  thofe  rebellious."     , 

[Par.  Loft.  b.  i.J 


552        HISTORY   OF    REDEMPTION. 

'  ill  e ffccls  of  the  fall,  and  freed  them  from  all  their  ene- 

*  mies  ;   I  have  brought  them  all  together  into  one  glorious 
'  fociety,  and  united  them   all  in   myfelf :  I  have  openly 
'  juftified   them  all  before  angels  and  men,    and   I  have 

*  brought   them  hither  from   that  accurfed  world  where 

*  they  have  fuiFered  fo  much,  and  prefented  them  Ipotlefs 

*  before  thy  throne :   I  have  done  all  that  for  them  which 

*  thou   haft    appointed     me:     I  have    perfectly    cleanfed 
'  them   from   all  filthinefs    in  my   blood,    and   here   they 

*  are  refplendent  with  thy  perfect  image.'     And  then  the 
Father  will  accept  and  own   them  for  his  children,  and 
will  welcome  them  to  the  eternal   and  perfect  inheritance 
and  glory  of  his  houfe,  giving  them  more  glorious,  mani- 
feftations  of  his  love  than  ever,  and  admitting  them   to  a 
more  full  and  perfect  enjoyment  cf  himfelf. 

And  now  ihall  be  the  marriage  of  the  Lamb  in  the 
moft  perfect  fenfe.  The  commencement  of  the  glorious 
times  of  the  church  on  earth,  after  the  fall  of  antichrifr, 
is  reprefented  as  the  marriage  of  the  Lamb :  but  after 
this  we  read  of  another  marriage  of  the  Lamb,  at  the  clofr 
of  the  day  of  judgment.  After  the  beloved  difciple  had 
given  an  account  of  the  day  of  judgment,  in  the  clofe  of 
the  xxth  chapter  of  Revelation,  then  he  proceeds  to  give 
an  account  of  what  follows  in  the  xxift  and  xxiid  chapters ; 
and  particularly  he  gives  an  account,  that  he  faw  the 
holy  city,  the  new  Jerufalem,  (M)  prepared  as  a  bride 
adorned  for  her  hufband.  And  when  Chrift  fhall  bring 
his  church  into  his  Father's  houfe  in  heaven,  after  the 
judgment,  he  (hall  bring  her  thither  as  his  bride,  having 
there  prefented  her,  whom  he  loved,  and  gave  himfelt 
for,  to  himfelf  without  fpot  or  wrinkle,  or  any  fucli 
thing.  [Eph.  v.  27.]  The  bridegroom  and  the  bride  fhall 
then  enter  into  heaven,  both  having  on  their  wedding 

robes, 


(n)    The  NEW  JERUSALEM. "\     Among  other  circumftanccs 
(which  are  undoubtedly  allegorical)  in  the  magnificent  defcription 
of  this  city,  it  is  faid  [Rev.  xxi.  21.]   '  The  itreet  of  the  city  was 
'  pure  gold  as  it  were  tranfparent  glafs.' — From  this  paflage  an  in 
genious 


COMPLETED  IN  A  FUTURE  STATE.       553 

robes,  attended  with  all  the  glorious  angels,  and  com 
mencing  an  eternal  feaft  of  bleffednefs This  {hall 

be  the  day  of  the  gladnefs  of  Chrift's  heart,  wherein  he 
will  greatly  rejoice,  and  all  the  faints  with  him.  Chrift 
(hall  rejoice  over  his  bride,  and  the  bride  fhall  rejoice  in 
her  hufband,  in  this  ftate  of  her  confummate  and  everlaft- 
ing  bleffednefs. 

And  now  the  whole  work  of  redemption  is  finifhed- 
We  have  feen  how  it  has  been  carrying  on  from  the  fall 
of  man  to  this  time.  But  now  it  is  complete,  the  top 
ftone  of  the  building  is  laid.  In  the  progrefs  of  the  dif- 
courfe  on  this  fubjecl,  we  have  followed  the  church  of 
God  in  all  the  ftorms  and  tempefts  through  which  fhe  has 
paffed,  till  at  length  we  have  feen  her  enter  the  harbour, 
and  land  in  the  higheft  heavens,,  in  complete  and  eternal 
glory.  We  have  gone  through  time,  and  the  feveral  ages 
of  it,  as  the  providence  of  God,  and  the  word  of  God 
have  led  us ;  and  now  we  have  iffued  in  eternity  when 
time  fhall  be  no  more.  We  have  feen  all  the  church's 
enemies  tixed  in  endlefs  mifery,  and  the  church  prefenred 
before  the  Father  in  heaven,  there  to  enjoy  the  moft  un- 
4  B  fpeakablc 

genious  writer  (Mr.  Newton,}  has  fuggefted  the  following  beauti 
ful  ideas  :...."  If  our  reading  is  right,  we  muft  underftand  it 
cither  of  gold,  pure,  bright,  and  perfpicuous  as  the  fineit  tranf- 
parent  glafs.  or  elfe,  as  two  diftindl  comparifons ;  iplendid  and 
durable, as  the  pureft  gold,  clear  and  tranfparent  as  the  fineil 
glafs. — Our  glafs  is  clear  but  brittle,  our  gold  is  fhining  and  folid, 
but  it  is  opaque  and  difcovers  only  a  furface  ;  and  thus  it  is  with 
our  minds.  The  powers  of  imagination  are  lively  and  extenfive, 
but  tranfient  and  uncertain.  The  powers  of  the  underftanding  are 
more  folid  and  regular  ;  but  at  the  fame  time  more  flow  and  limit 
ed,  and  confined  to  the  outfide  properties  of  the  few  objects  around 
us.  But  when  we  arrive  within  the  vail,  the  perfections  of  the 
glafs  and  gold  will  be  combined,  and  the  imperfections  of  each 
entirely  ceafe.  Then  we  fliall  know  more  than  we  can  now  ima 
gine  ;  the  glafs  Jkall  be  all  gold.  And  then  we  mall  apprehend  truth 
in  all  its  relations  and  coniequences  ....  by  a  iingle  glance  of 
thought,  as  the  fight  pierces  in  an  inftant  through  the  largeft 

tranfparent  body  :  the  gold  'will  be  all  glafs (I  do  not  offer 

this  as  the  fenfe  of  the  paffage.")  [CARDi PHOBIA,  vol.  i.  p. 
H»  15-3 


554         HISTORY    OF    REDEMPTION. 

fpeakable  and  inconceivable  glory  and  bleffednefs  through 
out  the  never  ending  ages  of  eternity.  (N) 

Now  all  Chrift's  enemies  will  be  perfectly  put  tmdef 
his  feet,  and  he  fhall  have  his  moft  perfect  triumph  over 
fin  and  Satan,  and  all  his  inftruments,  and  death  and  hell. 
Now  fhall  all  the  promifes  made  to  Chrift  by  the  Father 
before  the  foundation  of  the  world,  the  promifes  of  the 
covenant  of  redemption,  be  fully  accomplifhed.  Chrift 
fhall  now  perfectly  have  obtained  the  joy  that  was  fet  be 
fore  him,  for  which  he  undertook  thofe  fufferings  which 
he  underwent  in  the  ftate  of  humiliation.  Now  (hall  all 
the  hopes  and  expectations  of  the  faints  be  fulfilled.  The 
ftate  of  things  that  the  church  was  in  before  was  a  pro- 
greflive  and  preparatory  ftate ;  but  now  flic  is  arrived  to 
her  moft  perfect  ftate  of  glory.  All  the  glory  of  the  beft 
times  of  the  church  on  earth  is  but  a  faint  ftiadow  of  this 
her  confummate  felicity  in  heaven. 

And  now  Chrift  the  great  Redeemer  fhall  be  moft  per 
fectly  glorified,  and  God  the  Father  (hall  be  glorified  in 
him,  and  the  Holy  Ghoft  fhall  be  moft  fully  glorified  in 
the  perfection  of  his  work  on  the  hearts  of  all  the  church. 
— And  now  fhall  that  new  heaven  and  new  earth,  or  that 
renewed  ftate  of  things,  which  had  been  building  up  ever 
fmce  Chrift's  refurre&ion,  be  completely  finifhed,  after 
the  very  material  frame  of  the  old  heavens  and  old  earth 
are  deftroyed  :  [Rev.  xxi.  i.]  '  And  I  faw  a  new  heaven 

'  and 

(N)  ETERNITY.] 

"  ETERNITY,  the  various  fentence  paft, 
Affigns  the  fever'd  throng  diftindl  abodes, 
Sulphureous  orambrofial :   what  enfues  ? 
The  deed  predominant !  the  deed  of  deeds  ! 
Which  makes  a  hell  of  hell,  a  heav'n  of  heav'n. 
The  goddefs,  with  deternrin'd  afpett,  turns 
Her  adamantine  keys,  enormous  fize, 
Thro'  deitiny's  inextricable  wards, 
Deep  driving  every  bolt,  on  both  their  fates. 
Then  from  the  chryftal  battlements  of  heav'n, 
Down,  down,  fhe  hurls  it  thro'  the  dark  profound, 
Ten  thoufand,  thoufand  fathoms,  there  to  ruft, 
And  ne'er  unlock  her  resolution  more." 

'S  Night  Thoughts,  N.  9.] 


COMPLETED  IN  A  FUTURE  STATE.        555 

'  and  a  new  earth :  for  the  firft  heaven  and  the  firft  earth 

*  were  parTed  away.'— And  who  can  conceive  of  the  tri 
umph  of  thofe  praifes  which  fhall  be  fung  in  heaven  on 
this  great  occafion.     The  beloved  difciple  John  feems  to 
want  expreflion  to  defcribe  the  joy  on  the  fall  of  antichrift, 
and  fays,  '  It  was  as  the  voice  of  many  waters,  and  as  the 
'  voice  of  mighty  thimderings,  faying  Alleluia  :  for  the 

*  Lord  God  omnipotent  reigneth.'     But  much  more  inex- 
preffible  will  thofe  praifes  be  which  will  be  fung  in  heaven 
after  the  final  confummation  of  all  things:  they  will  be 
mighty  thunderings  indeed  ! 

And  now  how  are  all  the  former  things  pafled  away,  and 
what  a  glorious  ftate  are  things  fixed  in  to  remain  to  all 
eternity  !  and  as  Chrift,  when  he  firft  entered  upon  the 
work  of  redemption  after  the  fall  of  man,  had  the  king 
dom  committed  to  him  of  the  Father,  and  took  on  him- 
felf  the  adminiftration  of  the  affairs  of  the  univerfe,  to 
manage  all  fo  as  to  fubferve  the  purpofes  of  this  affair  ;  fo 
now,  the  work  being  finifhed,  he  will  deliver  up  the  king 
dom  to  God,  even  the  Father,  [i  Cor.  xv.  24.]  '  Theq 

*  cometh  the  end,  when  he   (hall  have  delivered  up  the 

*  kingdom  to  God,  even  the  Father;  when  he  {hall  have 

*  put  down  all  rule,  and  all  authority  and  power.'     Not 
that  Chrift  fhould  ceafe  to  reign  or  have  a  kingdom  after 
this;  for  it  is  faid,  [Luke  i.  33.]  '   He  fliall  reign  over 
«  the  houfc  of  Jacob  forever,  and  of  his  kingdom  there 
«  mail  be  no  end.'  [Dan.  vii.   14.]     '  His  dominion  is  an 

*  everlafting  dominion,    which  fhall  not  pafs  away,  and 
'  his  kingdom  that  which   fhall  not  be  deftroyed.'     But 
the  meaning  is,  that  Chrift  fhall  deliver  up  that  kingdom 
or  dominion  which  he  has  over  the  world,  as  the  Father's 
delegate  or  vicegerent,  to  be   managed  in  fubferviency  to 
this  great  defign  of  redemption.     The  end  of  this  com  mil 
lion,  or  delegation,  which  he  had  from  the  Father,  feems 
to  be  to  fubferve  this  particular  defign  of  redemption  ;  and 
therefore,  when  that  defign  is  fully  accomplifhed,  the  com- 
miiTion  will  ccafe,  and  Chrift  will  deliver  it  up  to  the 
Father,  from  whom  he  received  it. 

4  B  ?  GENE- 


556        HISTORY    OF    REDEMPTION. 

GENERAL     IMPROVEMENT. 

I  PROCEED  now  to  enter  upon  fome  improvement 
of  the  whole  that  has  been  faid  from  this  doctrine. 

I.  Hence  we  may  learn  how  great  a  work  this  of  re 
demption  is.  We  have  now,  in  an  imperfect  manner  con- 
fidered  its  whole  progrefs  from  its  foundation  at  the  fall 
through  a  long  fucceflion  of  wonderful  works,  advancing 
higher  and  higher  from  one  age  to  another,  till  the  top- 
flone  is  laid  at  the  end  of  the  world.  And  now  let  us  con- 
fider  how  great  this  v/ork  is.  Do  men,  when  they  behold 
the  palaces  of  princes  admire  their  magnificence,  and  gran 
deur?  How  then  (hould  we  admire  this  building  of  God, 
which  he  has  been  erecting  for  himfelf  through  a  long  fuc- 
ceffion  of  ages.  There  are  three  things  which  have  been 
mentioned,  that  efpecially  fhow  the  greatnefs  of  this  work 
of  redemption. 

(i.)  The  nature  of  thofe  particular  events  and  difpenfa- 
tions  of  Providence,  by  which  it  is  accomplifhed.  What 
great  things  were  done  in  the  world  to  prepare  the  way  for 
Chrifl's  coming,  and  fubfequent  purchafe  of  redemption  ! 
How  wonderful  was  the  incarnation  of  Chrift,  that  God 
ihould  become  man,  mould  refide  upon  earth  for  four  and 
thirty  years  in  a  mean,  defpifed  condition  ;  that  he  fhould 
fpend  his  life  in  fuch  labours  and  fufferings,  and  at  laft  die 
upon  the  crofs  !  And  what  great  things  have  been  done  to 
accomplifh  the  fuccefs  of  Chrift's  redemption  !  For  this 
purpofe  he  arofe  from  the  dead,  and  afcended  up  into  hea 
ven,  and  all  things  were  made  fubjecl:  to  him.  How  many 
miracles  have  been  wrought,  what  mighty  revolutions  have 
been  brought  to  pafs  in  the  world  already,  and  how  much 
greater  do  we  yet  expect ! 

(2.)  The  number  of  thofe  great  events  by  which  God 
carries  on  this  work,  fhows  the  greatnefs  of  the  work. — 
Thofe  mighty  revolutions  fill  up  many  ages.  The  work 
of  creation  was  completed  in  fix  days;  but  the  great  dif- 
ptnfations  by  which  the  work  of  redemption  is  carried 
on,  are  fo  many,  that  they  fill  up  fix  or  feven  thoufand 

years. 


GENERAL     IMPROVEMENT.          557 

years.  The  flood,  the  building  of  Babel,  the  difperfion  of 
the  nations,  the  fnortening  of  the  days  of  man's  life,  the 
calling  of  Abraham,  the  deftru6lion  of  Sodom  and  Go 
morrah  ;  a  long  feries  of  wonderful  providences  relating  to 
Abraham,  Ifaac,  and  Jacob,  and  Jofeph ;  the  \vondersin 
Egypt,  in  the  Red  Sea,  in  the  wildernefs ;  and  a  long  fuc- 
ceffion  of  wonderful  providences  from  age  to  age  towards 
the  nation  of  the  Jews,  all  contributed  in  fome  view  to  this 
great  end.  What  great  things  were  done  alfo  in  Chrift's 
time,  and  fince  then,  in  overturning  Satan's  kingdom  in 
the  heathen  empire,  in  prefcrving  his  church  in  the  dark 
times  of  popery,  and  in  bringing  about  the  Reformation  ! 
How  many  great  and  wonderful  things  muft  be  effe&ed  in 
accomplishing  the  glorious  times  of  the  church  ;  and  at 
Chrift's  laft  coming  on  the  day  of  judgment,  in  the  cle- 
ftrucliion  of  the  world,  and  in  carrying  the  whole  church 
into  heaven  ! 

(3.)  The  glorious  iffue  of  this  whole  affair,  in  thcjuft 
and  eternal  defiru&ion  of  the  wicked,  and  in  the  confum- 
mate  glory  of  the  righteous.  And  now  let  us  once  more 
take  a  view  of  this  building,  now  it  is  finiihed  and  die  top- 
ftone  laid.  It  appeared  in  a  glorious  height  in  the  apoftle's 
time;  higher  in  the  time  of  Conftantine,  and  will  appear 
much  more  glorious  ftill  after  the  fall  of  antichrift ;  but  at 
the  confummation  of  all  things,  it  appears  in  its  greateft 
magnificence,  as  a  complete  lofty  ftrudture,  whole  top 
reaches  to  the  heaven  of  heavens ;  a  building  worthy  of  the 
great  God,  the  King  of  kings. 

From  what  has  been  faid,  we  may  infer,  that  the  work 
of  redemption  is  the  greateft  of  all  God's  works  of  which 
we  have  any  knowledge.  This  work  is  the  principal  of 
all  God's  works  of  providence,  and  to  this  they  are  all  re 
ducible.  All  the  revolutions  in  the  world  are  to  fubferve 
this  grand  defign.  The  work  of  redemption  is  alfo  greater 
than  that  of  creation,  as  the  ufe  of  an  houfe  is  the  end 
of  building  it.  The  work  of  the  new  creation  is  more 
excellent  than  the  old  !  So  it  ever  is,  that  when  one 
thing  is  removed  by  God  to  make  way  for  another,  the 
new  one  excels  the  old.  Thus  the  temple  excelled  the 

tabernacle 


556        HISTORY    OF    REDEMPTION. 

tabernacle  ;  the  new  covenant,  the  old ;  the  new  difpenfa- 
tion  of  the  gofpel,  the  difpenfation  of  Mofes;  the  throne 
of  David,  the  throne  of  Saul ;  the  priefthood  of  Chrift, 
the  priefthood  of  Aaron ;  the  new  Jerufalem,  the  old ; 
and  fo  the  new  creation  far  excels  the  old.  This  work  of 
redemption  is  fo  much  the  greateft  of  God's  works,  that 
all  the  other  are  to  be  looked  upon  either  as  parts  or  ap 
pendages  of  it,  or  as  fome  way  reducible  to  it ;  and  fo  all 
the  decrees  of  God  do  fome  way  or  other  belong  to  that 
eternal  covenant  of  redemption  which  was  between  the 
Father  and  the  Son  before  the  foundation  of  the  world.— 
Every  decree  of  God  is  fome  way  or  other  reducible  to 
that  covenant.  And  feeing  this  is  fo  great  a  work,  we 
need  not  wonder  that  the  angels  defire  to  look  into  it : 
that  it  is  fo  much  inlifted  on  in  the  Bible  ;  being  the  great 
•fubje6t  of  its  doctrines,  promifes,  types,  fongs,  hiflories, 
and  prophecies. 

2.  Hence  we  may  learn  that  God  is  the  Alpha  and 
Omega,  the  beginning  and  end  of  all  things.  Such  are 
the  characters  and  titles  we  find  often  afcribed  to  God  in 
thofe  places  where  the  fcripture-  fpeaks  of  the  courfe  of 
providential  events;  [Ifa.  xli.  4.]  *  Who  hath  wrought 

*  and  done  it,  calling  the  generations  from  the  beginning? 

*  I,  the  Lord,  the  firft  and  the  laft,  I  am  he.'     [See  alto 
Ifa.  xlv.  6,  7.  and  xlviii.  9,    12.]     And  therefore,  when 
Chrift  reveals  the  future  events  of  Providence  relating  to 
his  church  and  people,  and  this  affair  of  redemption,  to 
the  end  of  the  world,  to  his  difciple  John,  he  often  reveals 
himfelf  under  this  character;   [Rev.  i.  8.]  '  I  am  Alpha 
'  and    Omega,   the  beginning  and  the  ending,    faith   the 

*  Lord,  which  is,   and  which  was,  and  which  is  to  come, 
'  the  Almighty.'  [ver.  10,  n.]  'I  heard  behind  me  a  great 

*  voice  as  of  a  trumpet,  faying,  I  am  Alpha  and  Omega, 
'  the  firft  and  the  laft.'     Alpha  and  Omega  are  the  names 
of  the  rirft  and  laft  letters  of  the  Greek  alphabet,   as  A  and 
Z  are  of  ours ;  and  therefore  it  figniries  the  fame  as  his 
being  the  firft  and  the  Jaft,  and  the  beginning  and  the  end 
ing.     Thus  God  is  called  in  the  beginning  of  this  book, 
before  the  courfe  of  the  prophecy  begins :  and  fo  again  at 

the 


GENERAL     IMPROVEMENT. 

the  end  of  it,  after  the  final  iffue  of  events.    [Rev.  xxi.  6.] 

*  And  he  faid  unto  me,  It  is  done.     I  am  Alpha  and  Ome- 
'  ga,  the  beginning  and  the  end.'  [Chap.   xxii.  12,   13.] 
'  And  behold,   I  come  quickly  ;  and   my  reward  is  with 

*  me,  to  give  every  man  according  as  his  work  fhall  be. 

*  I  am  Alpha  and  Omega,  the  beginning  and  the  end,  the 
'  firft  and  the  laft.' 

We  have  now  feen  how  all  things  were  from  God  in 
the  beginning ;  on  what  defign  God  began  the  courfe  of 
his  providence,  and  how  it  has  been  carried  on  agreeable 
to  his  defign,  without  ever  failing :  and  that  at  laft  the 
conclufion  and  final  iffue  of  things  are  to  God ;  we  may 
therefore  exclaim  with  the  apoftle,  [Rom.  xi.  33,  36.] 
'  O  the  depth  of  the  riches  both  of  the  wifdom  and  know- 

*  ledge  of  God  !    how   unfearchable   are   his  judgments, 
'  and  his  ways  paft  finding  out !   .   .  .   .  For  of  him,  and 
'  through   him,   and   to  him,  are    all   things :    to   whom 

*  be  glory  for  ever,  Amen.'     We  have  feen  other  ftates 
and  empires,  one  after  another,  fall  and  come  to  nothing, 
even  the  greateft  and  ftrongeft  of  them  ;  how  the  world 
has   been   often   overturned,   and   will   be  more   remark 
ably  fo  yet  than  ever  it  has  been  :  we   have  feen  how 
the  world  was  firft  deftroyed  by  water,  and  that  at  laft  it 
{hall  be  utterly  confumed  by  fire  5  but  yet  God  remains 
the  fame  through  all  ages.     He  was  before  the  beginning 
of  this  courfe  of  things,  and  he  will  be  after  the  end  of 
them.   [Pfal.  cii.  25,  26.]     We  have  feen  all  other  gods 
periiri ;  the  ancient   gods  of  the  heathen   in    the  nations 
about  Canaan,    and   throughout  the  Roman  empire,    are 
all  deftroyed,  and  their  wormip  long  fmce  overthrown ; 
we  have  feen  Antichrift,  who  has  called  himfelf  a  god  on 
earth,  and  Mahomet,  who  claims  religious  honours,   and 
all  the  gods  of  the  Gentiles,  periih :  and  even  Satan,  the 
great  dragon,  that  old  ferpent,  who  has  fet  up  himfelf  as 
god  of  this  world,  will  be  caft  into  the  lake  of  fire,  there 
to  fuffer  his  complete  punifhment:  but  Jehovah  remains, 
and  his  kingdom   is  an  everlafting  kingdom,  and  of  his 
dominion  there  is  no  end.     We  have   ften  mighty  and 

numberlefs 


560        HISTORY    OF    REDEMPTION. 

numberlefs  changes  in  the  world ;  but  God  is  unchange 
able,  '  the  fame  yefterday,  to-day,  and  for  ever.  [Heb. 
xiii.  8.] 

We  began  at  the  head  of  the  ftream  of  divine  provi 
dence,  and  have  traced  it  through  its  various  windings  and 
turnings,  till  we  are  come  to  the  end  of  it,  and  we  fee 
where  it  ifTues.  As  it  began  in  God,  fo  it  ends  in  God. 

God  is  the  infinite  ocean  into  which  it  empties  itfelf 

Providence  is  like  a  mighty  wheel,  whofe  circumferance 
is  fo  high  that  it  is  dreadful ;  with  the  glory  of  the  God  of 
Ifrael  above  upon  it,  as  it  is  reprefented  in  Ezekiei's  vifion. 
[Ez,ek.  i.  15.  &c.]  We  have  feen  the  revolution  of  this 
wheel,  and  how,  as  it  was  from  God,  fo  its  return  has 
been  to  God  again.  All  the  events  of  divine  providence 
are  like  the  links  of  a  chain ;  the  firft  link  is  from  God, 
and  the  laft  is  to  him. 

3.  We  may  fee  by  what  has  been  laid,  how  Chrifl  in 
all  things  has  die  pre-eminence.  For  this  great  work  of 
redemption  is  all  his  work ;  and  therefore  being,  as  it 
were,  the  fum  of  God's  works  of  providence,  this  fhows 
the  glory  of  our  Lord  Jefus  Chrift,  as  being  above  all,  and 
through  all,  and  in  all.  That  God  intended  the  world 
for  his  Son's  ufe  in  the  affair  of  redemption,  is  one  reafon 
given  why  he  created  it  by  him,  as  feems  to  be  intimated 
by  the  aportle  in  Eph.  iii.  9—12.  What  has  been  faid 
ihows  how  all  the  purpofes  of  God  are  in  Chrift;  that  he 
is  before  all,  and  above  all,  and  that  all  things  confift  and 
are  governed  by  him,  and  for  him.  [Colof.  i.  i^ — 18.] 
That  God  has  made  him  his  firft-born,  higher  than  the 
kings  of  the  earth,  and  fct  his  throne  above  their  thrones; 
and  upheld  his  kingdom,  when  theirs  have  all  come  to  an 
end.  We  fee,  that  whatever  changes  there  are,  and  how 
ever  Chrift's  enemies  may  exalt  themfelves,  that  yet  finally 
all  his  enemies  fhall  become  his  footftool,  and  that  he  fhall 
reign  in  uncontrouled  power  and  immenfe  glory;  alfo  that 
in  the  end  his  people  ihall  be  all  perfectly  faved  and  made 
eternally  happy.  Thus  God  gives  the  world  to  his  Son 
for  his  inheritance. 

(4.)    Hence 


GENERAL    IMPROVEMENT.         561 

-(4.)  Hence  we  may  fee  the  conliftency,  order,  and 
beauty,  of  God's  works  of  providence.  If  we  behold 
thefe  events  in  any  other  view  than  that  in  which  they  have 
beqji  fet  before  us,  they  will  all  look  like  confufion,  like 
a  number  of  jumbled  events  coming  to  pafs  without  any 
order  or  method  ;  like  the  tofling  of  the  waves  of  the  lea  ; 
things  will  look  as  though  one  coniufed  revolution  came  to 
pafs  after  another,  merely  by  blind  chance,  without  any 
regular  or  certain  end. 

But  if  we  confider  the  events  of  Providence  in  die  ii^ht 
in  which  the  fcriptures  fet  them  before  us,  they  appear  an  or 
derly  feries  of  events,  all  \\il~iy  directed  in  excellent  harmo 
ny  and  confidence,  tending  all  to  one  end.  The  wheels 
of  Providence  are  not  turned  round  by  blind  chance,  but 
they  are  full  of  eyes  round  about,  as  Ezekiel  reprefents, 
and  they  are  guided  by  the  fpirit  of  God,  [ch.  i.  18— 20. ] 
where  the  fpirit  goes,  they  go  :  and  all  God's  works  of  pro 
vidence,  through  all  ages,  meet  in  one  at  laft,  as  fo  many 
lines  in  one  centre,  (o) 

It 

(o)  The  myfteries  of  Proindence.~\  It  is  a  remark  of  fome  of  the 
Puritan  divines,  that  he  that  duly  obferves  the  divine  providences, 
will  never  want  providences  to  obferve.  And  this  hath  always 
been  the  practice  of  believers.  *'  If  thou  be  a  Chriftian  indeed, 
(fays  pious  Mr.  BAXTER)  I  know  thou  haft,  if  not  in  thy  book, 
yet  certainly  in  thy  heart,  a  great  many  precious  favours  of  Provi 
dence  upon  record.''  [Sants*  Reft  ,p.  1 68.]  And  not  only  on  earth, 
but  particularly  in  heaven,  the  contemplation  of  divine  Providence 
will  be  a  fource  of  inconceivable  delight  to  the  believer.  "  When  the 
records  of  eternity  (fays  Mr.  HOWE)  fhall  be  expofed  to  view,  all 
the  counfelfl  and  refults  of  that  profound  wifdom  looked  into,  how 
will  it  tranfport !  when  it  fhall  be  difcerned,  lo  !  thus  were  the 
defigns  laid  ;  here  were  the  apt  junctures  *and  dependencies  of 
things,  which  when  afted  upon  the  ftage  of  time,  feemed  fo  per 
plexed  and  intricate!"  [BlefTednefs  of  the  Righteous,  p.  76.] — 
The  fubjecl:  is  exhauftlefs  ;  we  (hall  only  add  a  fhort  paffage  from 
another  admirable  writer  of  the  laft  century. 

"  O  how  ravifhing  a  fight  is  that !  to  behold  at  one  view  the 
whole  defign  of  Providence,  and  the  proper  place  and  ufe  of  every 
fingle  ad\,  which  we  could  not  underftand  in  this  world  ;  for  what 
Chrift  faid  to  Peter,  [John  xiii.  7.]  is  as  applicable  to  fome  provi 
dences  in  which  we  are  now  concerned,  as  it  was  to  that  particular 
aftion  ;  *  What  I  do  thou  knoweft,  not  now,  but  hereafter  thou 

4  C 


56z        HISTORY   OF   REDEMPTION. 

It  is  with  God's  works  of  providence,  as  it  is  with  his 
work  of  creation  ;  it  is  but  one  work.  The  events  of  Pro 
vidence  are  not  to  many  diftinft,  independent  works,  but 
they  are  rather  fo  many  different  parts  of  one  work,  one 
regular  fcheme.  The  works  of  Providence  are  not  dif- 
united  and  jumbled  without  connection  or  dependence,  but 
are  all  united,  juft  as  the  feveral  parts  of  one  building. 
There  are  many  (tones,  many  pieces  of  timber,  but  all 
are  fo  joined,  and  fitly  framed  together,  that  they  make  but 
one  building  :  they  have  all  but  one  foundation,  and  are 
united  at  lait  in  one  top-ftone. 

God's  providence  may  not  unfitly  be  compared  to  a 
large  and  long  river,  having  innumerable  branches,  be 
ginning  in  different  regions,  and  at  a  great  diftance  one 
from  another,  and  all  confpiring  to  one  common  iffue. — 
After  their  very  diverfe  and  contrary  cowries  which  they 
held  for  a  while,  yet  they  all  gather  more  and  more  to 
gether, 

<  (halt  know  it.'  All  the  dark,  intricate,  puzzling  providences  at 
which  we  were  fometimes  fo  ftumbled,  and  fomettmes  amazed, 
which  we  could  neither  reconcile  with  the  promife,  nor  with  each 
other;  nay,  which  we  fo  unjullly  cenfured  and  bitterly  bewailed, 
as  if  they  hnd  fallen  out  quite  crofs  to  their  happinefs ;  we  (hall 
then  fee  to  be  unto  us,  as  the  difficult  pafiage  through  the  wilder- 
nefs  was  unto  Ifrael,  '  the  right  way  to  a  city  of  habitation.'  [Pfal. 
cvii.  7.] 

"  And  yet,  though  our  prefent  views  and  reflections  upon  Pro 
vidence  be  fo  fliort  aud  imperfect  in  comparison  of  that  in  hea 
ven,  yet  fuch  as  it  is,  under  all  its  prefent  difadvantages,  it  hath 
fo»much  excellency  and  fweetnefs  in  it,  that  I  may  call  it  a  little 
heaven,  or  as  Jacob  called  his  Bethel,  the  Gate  of  Heaven.  It  is 
certainly  an  highway  of  walking  with  God  in  this  world,  and  as 
fweet  communion  may  afoul  enjoy  with  him  in  his  providence,  as 
in  any  of  his  ordinances.  How  often  have  the  hearts  of  its  obfer- 
vers  be.n  melted  into  tears  of  joy,  at  the  beholding  of  its  wife  and 
unexpected  productions  !  how  often  hath  it  convinced  them,  upon 
a  fcber  recollection  of  the  events  of  their  lives,  that  if  the  Lord  had 
left  them  to  their  own  counfels,  they  had  as  often  been  their  own 
tormentors,  if  not  executioners!  Into  what,  and  how  many  fatal  mif- 
chicfs  lu>.J  they  precipitated  themfelves,  if  Providence  had  been  as 
mort-fighted  as  they  !  they  have  given  it  their  hearty  thanks,  for 
confitlering  their  interell  more  than  their  importunity,  and  not  fuf- 
fering  them  to  perim  by  their  own  deiires."  [FLAVEL  on  Provi 
dence,  page  u,  12.3 


GENERAL    IMPROVEMENT         563 

gether,  the  nearer  they  come  to  their  common  end,  and  all 
at  length  discharge  themfelves  at  one  mouth  into  the  fame 
ocean.  The  different  dreams  of  this  river  are  apt  to  ap 
pear  confufed  to  us,  bccaufe  of  die  limited  nature  of  our 
light,  whereby  we  cannot  fee  the  whole  at  once,  nor  dif- 
cover  how  they  unite  in  one.  Their  courfe  feems  very 
crooked,  and  different  ftreams  feem  to  run  for  a  while  dif 
ferent  and  contrary  ways  :  and  if  we  view  things  at  a  dif- 
tance,  there  feem  to  be  innumerable  obftacles  and  impedi 
ments  in  the  way  of  their  ever  uniting,  and  coming  to  the 
ocean,  as  rocks,  mountains,  and  the  like  ;  but  yet  if  we  trace 
them,  they  all  unite  at  latt,  difgorging  themfelves  in  one 
into  the  fame  great  ocean. 

5.  From  what  has  been  faid,  we  infer,  that  the  fcrip- 
tures  are  the  word  of  God,  becaufe  they  alone  inform  us 
what  is  God's  defign  in  all  thefe  works.  It  is  moft  reafon- 
able  to  fuppofe,  that  there  is  fome  certain  fcheme  to  which 
Providence  fubordinates  all  the  great  fucceffive  changes  in 
the  affairs  of  mankind  ;  that  all  revolutions,  from  the  be 
ginning  of  the  world  to  the  end  of  it,  are  confpiring  to 
bring  to  pafs  that  great  event  which  the  great  Creator  and 
Governor  of  the  world  has  ultimately  in  view  ;  and  that 
the  plan  will  not  be  finiihed,  nor  the  ultimate  event  fully 
accomplilhcd,  till  the  end  of  the  world. 

Now   there  is  nothing  elfe  that  informs  us  what  this 
fcheme   and  defign  of  God   in  his  works  is,  but  only  the 
holy  fcripture.     Nothing  elfe  pretends  to  fet  in  view  the 
whole  feries  of  God's  works  of  providence  from  beginning 
to  end,  and  to  inform  us  how  all  things  were  from  God 
at  firft,  and  to  what  end  they  fhall  be  brought  at  laft. — 
Nothing  but  the  fcripture  fets  forth  how  God  governed 
the  world  from   the   beginning,  in  an  orderly  hiftory  ;  or 
how  he  will  govern  it  to  the  end,  by  an  orderly  prophecy 
of  future  events:    agreeable  to  the  challenge  which   the 
God  of  Ifrael  makes  to  the  gods,  and  prophets,  and  teach 
ers  of  the  heathen.   [Ifa.  xli.  22,  23.]    *  Let  them  bring 
them  forth,    and  {hew  us  what  lhall  happen  :  let  them 
fhew  the  former  things  what  they  be,  that  we  may  con- 
fider  them,  and  know  the  latter  end  of  them  :  or  declare 
4.  C  2  'us 


yH        HISTORY   OF   REDEMPTION. 

*  us  things  for  to  come.     Shew  the  things  that  are  to  come 

*  hereafter,  that  we  may  know  that  ye  are  gods.' 

It  feems  very  fit  and  requifite,  that  the  rational  part  of 
the  creation  fhould  know  fomething  of  God's  fcheme  nnd 
defign  in  his  works:  for  they  doubtlefs  are  the  beings 
principally  concerned  in  them  ;  efpecially  feeing  God  has 
given  them  reafon,  and  a  capacity  of  feeing  him  in  his 
•works:  for  this  end,  that  they  rmy  give  him  the  glory  of 
them.  But  how  can  they  glorify  God  in  his  works,  if  they 
know  nothing  of  his  defigns  ?  And  this  feems  farther  rea- 
fonable,  becaufe  they  are  made  capable  of  actively  falling 
in  with  and  pronouncing  that  defign,  ailing  herein  as  his 
friends  and  fubjefb  ;  it  is  therefore  reafonable  to  fuppofe, 
that  God  has  given  mankind  fome  revelation  to  inform 
them  of  this :  but  there  is  nothing  elfe  that  does  it,  but  the 
Bible.  In  that  we  may  learn  the  firft  original  of  things, 
and  an  orderly  account  of  the  fcheme  of  God's  works  from 
the  beginning,  through  ages  beyond  the  reach  of  all  other 
hiftories.  Here  we  are  told  what  is  the  grand  end  that  G  jd 
purpofes,  and  the  great  things  he  defires  to  exhibit.  Here 
we  have  an  account  of  thefe  worthy  of  God,  and  the  glory 
of  his  perfections. 

Here  we  learn  the  connections  of  the  various  parts  of 
the  work  of  Providence,  in  a  regular,  beautiful,  and  glo 
rious  frame,  and  have  an  account  of  the  whole  fcheme  of 
Providence,  from  the  beginning  of  the  world  to  the  end  of 
it,  either  in  hiftory  or  prophecy,  and  how  they  iflue  in 
the  fubduing  of  God's  enemies,  and  in  the  falvation  and 
glory  of  his  church,  and  creating  the  everlafting  kingdom 
of  his  Son. 

How  rational,  ufcful,  and  excellent  a  book  is  the  Bible, 
and  what  characters  it  bears  of  being  a  divine  revelation  ! 
a  book,  without  which,  we  fliould  be  left  in  miferable 
darknefs  and  contufion. 

6.  From  what  has  been  faid,  we  may  fee  the  glorious 
majefty  and  power  of  God  in  this  affair  of  redemption. — 
His  power  appears  in  upholding  his  church  for  fo  long  a 
time,  and  carrying  on  this  work  ;  preferring  it  oftentimes 
when  it  was  but  as  a  little  (park  of  fire,  or  as  fmoakmg 

flax, 


GENERAL    IMPROVEMENT.         565 

flax,  in  which  the  fire  was  almoft  extinct.  Yet  God  has 
never  fuffei'exl  it  to  be  quenched,  but  will  bring  forth  judg 
ment  unto  vi&ory.  God  glorifies  his  ftrength  in  his 
church's  weaknefs ;  in  caufing  his  people,  who  are  but  like 
littie  infants,  finally  to  triumph  over  all  earth  and  hell ; 
fo  that  they  (hall  tread  on  the  lion  and  adder  ;  the  young 
lion  and  dragon  mall  they  trample  under  foot.  [Pf.  xci.  13.] 
The  power  of  God  appears  alfo  in  conquering  his  many 
.and  mighty  enemies  by  that  Jefus  who  was  once  an  infant 
in  a  manger,  and  afterwards  a  poor,  weak,  defpifed  man ; 
yet  he  conquered,  and  triumphed  over  them  in  their  own 
weapon,  the  crofs. 

God's  power  glorioufly  appears  in  conquering  Satan 
when  exalted  in  his  ftrongeft  and  moil:  potent  heathen 
kingdom,  the  Roman  empire.  Chrifl:,  our  Michael,  has 
overcome  him,  and  die  devil  was  caft  out,  and  there  was 
found  no  more  place  for  him  in  heaven  ;  but  he  was  caft 
out  unto  the  earth,  and  his  angels  with  him.  Again,  his 
power  glorioufly  appears  in  conquering  hi;n  in  his  proud, 
fubtle,  and  above  all  cruel,  antichriftian  kingdom;  par 
ticularly  in  Satan's  molt  violent  exertions  juft  before  its 
final  fall. 

The  mighty  kingdoms  of  Antichrift  and  Mahomet, 
which  have  made  fuch  a  figure  for  many  ages  together, 
and  have  trampled  the  world  under  foot,  when  Chrifl  ap 
pears,  will  vanilh  away  like  a  ihadow,  or  as  the  darknefs 
in  a  room  does,  when  the  light  is  brought  in.  What 
are  God's  enemies  in  his  hands?  How  is  their  greateft 
ftrength  weaknefs  when  he  raifes  up  !  and  how  weak  will 
they  all  appear  together  at  the  day  of  judgment  !  Thus 
we  may  apply  thofe  words  in  the  long  of  Mofes.  [Exod. 
xv.  6.]  '  Thy  right  hand,  O  Lord,  is  become  glorious  in 
'  power  :  thy  right  hand,  O  Lord,  hath  darned  in  pieces  the 
'  enemy.'  And  how  great  doth  the  majefty  of  God  ap 
pear  in  overturning  the  world  from  time  to  time,  to  ac- 
complim  his  deligns,  and  at  laft  in  caufmg  the  earth  and 
heavens  to  flee  away,  for  the  advancement  of  the  glory  of 
his  kingdom  ! 

7.  From 


566         HISTORY    OF    REDEMPTION. 

7.  From  what  has  been  faid,  we  may  fee  the  glorious 
wifdom  of    God.     This  wifdom  appears    in  Beating  the 
world   for  fo  great   and  important  ends;    in   bringing    fo 
great  good  out  of  fuch  evil,  in   making  the   fall  and  ruin 
of  mankind,  which  in  itfclf  is  fo  lamentable,  an  occafion  of 
effecting  fuch  a  glorious  work  as  this  of  redemption,  and  of 
bringing  his  eledt  to  a  ftate  of  fuch  unfpeakable  happinefs. 
How  doth  the  wifdom  of  God  appear  alfo  in  the  long  fe- 
ries  of  revolutions  which  take  place  in  the  world,  in  bring 
ing  fuch  order  of  confufion,    in  fo   fruftrating  the  devil» 
and  turning  all  his  fubtle   machinations   to   God's  glory, 
and  the  honour  of  his  Son  Jefus  Chrift  ;  and  in  caufmg  the 
greateft  works  of  Satan  to  be  wholly  turned  into  occa- 
fions  of  glorious  triumph  of  the  great  Redeemer  !      How 
wonderful  is  the  wifdom  of  God,   in  bringing  all  things 
to  fuch  a  glorious   period  at  laft,  and   in  fo  directing  all 
the  wheels  of  providence  by  his  fkilful  hand,  that  every 
one  of  them  confpires  as  the  manifold  wheels  of  a  moil 
ourious  machine,  at  laft  to  ftrike  out  fuch  an  excellent  if- 
fue,  fuch  a  manifeftation  of  the  divine  glory,  fuch  happi 
nefs  to  his  people,  and  fuch  a  glorious  and  everlafting  king 
dom  to  his  Son ! 

8.  From  what  has  been  faid,  we  may  fee  the  (lability 
of   God's  mercy  and  faithfulnefs   to  his  people ;  that  he 
never  forfakes  his  inheritance,  and  remembers  his  cover 
'nant  to  them  through  all  generations.     Now  we  may  fee  the 
truth  of  our  text,    *  The  moth  mall  eat  them  up  like  a 

*  garment,  and  the  worm  fhall  eat   them  like  wool ;  but 

*  my  righteoufnefs  fliall  endure  for  ever  and  ever,  and  my 
'  falvation  from  generation  to  generation.'     And  now  we 
may  difcover  the  propriety  of  that  name  by  which  God  re 
veals   himfelf    unto   Mofes.   [Exod.  iii.   14.]     '  And  God 

*  faid  unto  Mofes,    /  am  that  I  am:''    i.  c.  I  am  the  fame 
that  I  was  when  I  entered  into  covenant  with  Abraham, 
Ifaac,  and  Jacob,  and  ever  mall  be  the  fame  ;    I  keep  co 
venant  for  ever ;    I   am  felf-fufficicnt,    all-fume  ient,    and 
immutable. 

And   now  we  may  fee  the  truth  of  that  word,  [Pfa. 
xxxvi.  5,  6.]     *  Thy  mercy,  O  Lord,  is  in  the  heavens; 

*  and 


GENERAL    IMPROVEMENT.          567 

c  and  thy  faith fulr.efs  reacherh  unto  the  clouds.— Thy 
'  righteoufnefs  is  like  the  great  mountains;  thy  judgments 
'  are  a  great  deep.'  And  if  we  confider  what  has  been 
faid,  we  need  not  wonder  that  the  Pfalmift,  in  the  cxxxvith 
Pfalm,  fo  often  repeats  this,  For  his  mercy  endurcth  for 
ever ;  as  if  he  were  in  an  ecftacy  at  the  confederation  of  the 
perpetuity  of  God's  mercy  to  his  church,  and  delighted 
to  repeat  it.  Let  us  with  like  pleafure  and  joy  celebrate 
the  everlafling  duration  of  God's  mercy  and  faithfulnefs  to 
his  church  and  people,  and  let  us  be  comforted  by  it  under 
the  prefent  dark  circumftances  of  the  church  of  God, 
and  all  the  uproar  and  confuflons  that  are  in  rhe  world. 
And  let  us  take  encouragement  earneftly  to  pray  for  thofe 
glorious  things  which  God  has  promifed  to  accompli  fli  for 
his  church. 

9.  Hence  we  may  learn  how  happy  a  fociety  the  church 
of  Chrift  is.  For  all  this  great  work  was  for  their  fakes 
both  undertaken  and  carried  on  ;  even  becaufe  he  has 
loved  them  with  an  everlafting  love.  For  their  fakes  he 
overturns  ftates  and  kingdoms.  For  their  fakes  he  fhakes 
heaven  and  earth.  He  gives  men  for  them,  and  people 
for  their  life.  [See  Ha.  xliii.  4.]  Since  they  have  been  pre 
cious  in  God's  fight,  they  have  been  honourable  ;  and 
therefore  he  firft  gives  the  blood  of  his  own  Son  to  them, 
and  then,  for  their  fakes,  gives  the  blood  of  all  their  ene 
mies.  For  their  fakes  he  made  the  world,  and  for  their 
fakes  he  will  deftroy  it :  (P)  for  their  fakes  he  built  heaven, 


(p)  The  DESTRUCTION  of  tie  World.~\  "  If  one  mould  now  go 
about  to  reprefent  the  world  on  fire,  with  all  the  confuflons  that 
neceffkrily  nauft  be  in  nature  and  in  mankind  upon  that  occafion, 
it  would  fecm  to  moft  men  a  romantic  fcene  ;  yet  we  are  fure  there 
mufl  be  fuch  a  fcene :  the  heavens  will  pafs  away  with  a  noife, 
and  the  elements  will  melt  with  fervent  heat,  and  all  the  works  of 
the  earth  will  be  burnt  up.  We  think  it  a  great  matter  to  fee  a 
fing-le  perfon  burnt  alive  ;  here  are  millions  flirieking  in  the  flames 
at  once.  It  is  frightful  to  us  to  look  upon  a  great  city  in  flames, 
and  to  fee  the  diftraftions  and  mifery  of  the  people  ;  here  is  an  uni- 
verfal  fire  through  all  the  cities  of  the  earth,  and  an  universal  maf- 
facre  of  theii  inhabitants.  Whatfoe  ver  the  prophets  foretold  of  the 

defolations 


568        HISTORY    OF    REDEMPTION. 

and  for  their  fakes  he  makes  his  nngels  miniftering  fpirits, 
Therefore  the  apoftle  fays,  f  i  Cor.  iii.'ai,  &c.]  *  A1J 

*  things  are  yours :  whether  Paul,  or  ApoIIos,  or  Cephas, 
'  or  the   world,    or  life,    or  death,   or  things  prefcnt  or 
«  things   to  come;    all    are   yours.'     How   bicfled   is  this 
people  who  are  redeemed  from   among  men,  and  are  the 
firft  fruits  unto  God,  and  to  the  Lamb  ;  who  have  God  in 
all  ages  for  their  protection  and  help  !   [Deut.  xxxiii.  29.] 

*  Happy  art  thou,    O   Ifrael :    who   is  like   unto  thee,  O 

*  people  faved  by  the  Lord,  the  fhield  of  thy  help,  and 

*  who  is  the  fwcrd,  thy  excellency  I    and  thine   enemies 

*  (hall  be  found  liars  unto  thee,  and  thou  {halt  tread  upon 

*  their  high  places.' 

Let 

bos  «£< 

defolations  of  Judea,  Jerufalcm,  or  Babylon,  [Ifa.  xxiv.  Jer.  II. 
Lament.  J  in  the  highelt  {trains,  is  more  than  literally  accomplished 
in  this  lalt  and  general  calamity  ;  and  thofe  only  that  are  fpec- 
tators  of  it,  can  make  itshiilory.  Eat  it  is  not  pofiible  from  any 
ilation,  to  have  a  full  profpedt  of  thislaft  fcene  of  the  earth  ;  for 
it  is  a  mixture  of  fire  and  darkuefs.  This  new  temple  is  filled  with 
fmoke,  while  it  is  confecrating,  and  none  can  enter  into  it.  But 
I  am  apt  to  think,  if  we  could  look  down  upon  this  burning  world 
from  above  the  clouds,  and  have  a  full  view  of  it,  in  all  its  parts, 
we  fhould  think  it  a  lively  representation  of  Htll  itfelf.  For  fire 
and  darknefs  are  the  two  chief  things  by  which  that  ftate,  or  that 
place,  ufes  to  be  defciibed;  and  they  are  both  here  mingled  to 
gether,  with  all  other  ingredients  that  make  that  Tophet  that  is 
prepared  of  old.  [Ifa.  xxx.j  Here  are  lakes  of  fire  and  brimftone  ; 
rivers  of  melted  glowing  matter  ;  ten  thoufand  volcano's  vomit 
ing  flames  all  at  once  ;  thick  darknefs,  and  pillars  of  fmoke  twift- 
cd  about  with  wreaths  of  flume,  like  fiery  fnakes ;  mountains  of 
earth  thrown  up  into  the  air,  and  the  heavens  dropping  down  in 
lumps  of  fire.  Thefe  things  will  be  all  literally  true,  concerning 
that  day,  and  that  ftate  of  the  earth.  And  if  we  fuppofe  Beelze 
bub,  and  his  apoftate  crew,  in  the  midit  of  this  fiery  furnace  (and 
I  know  not  where  they  can  be  elfe  ;)  it  will  be  hard  to  find  any 
part  of  the  univerfe,  or  any  ftate  of  things,  that  anfwers  to  fo 
many  of  the  properties  and  characters  of  Hell,  as  this  which  is 
now  before  us.  But  if  we  fuppofe  the  ftorm  over,  anc^that  the 
fire  hath  got  an  entire  victory  over  all  other  bodies,  and  fubdued 
every  thing  to  itfelf;  the  conflagration  will  end  in  a  deluge  of  fire, 
or  in  a  fea  of  fii  e,  covering  the  whole  globe  of  the  earth.  But  let 
us  only,  to  take  leave  of  this  fubjecr,  reflect  upon  this  occafion,  on 
the  vanity  and  tranfient  glory  of  all  this  habitable  world  ;  how,  by 
the  force  of  one  element  breaking  loofe  upon  the  reft,  all  the  va- 

>      rieties 


GENERAL     IMPROVEMENT.         569 

Let  the  enemies  of  the  church  exalt  themfelves  as  much 
as  they  will,  thefc  are  the  people  that  (hall  finally  prevail. 
The  laft  kingdom  {hall  be  theirs;  and  ihall  not  be  left 
to  other  people.  [See  Dan.  ii.  44.]  We  have  ieen  what 
a  bleffed  iffue  things  (hall  finally  be  brought  to  as  to  them, 
and  what  glory  they  fhall  arrive  at,  and  remain  in  pofTef- 
fion  of,  for  ever  and  ever,  after  all  the  kingdoms  of  the 
world  are  come  to  an  end,  and  the  earth  is  removed,  and 
4  D  mountains 

rietics  of  nature,  all  the  wonders  of  art,  all  the  labours  of  men 
are  reduced  to  nothing  ;  all  that  we  admired  and  adored  before, 
as  great  and  magnificent,  is  obliterated,  or  vanilhed  ;  and  another 
form  and  face  of  things,  plain,  fimple,  and  every  where  the  fame,, 
overfpreads  the  whole  earth.  Where  .are  now  the  great  empires 
of  the  world,  and  their  great  imperial  cities  ?  their  pillars,  tro 
phies,  and  monuments  of  glory  ?  Shew  me  where  they  flood,  read 
the  infcription,  tell  me  the  victor's  name.  What  remains,  what 
imprefiions,  what  difference  or  diflin&ion  do  you  fee  in  this  mafs 
of  fire  ?  Rome  itfclf,  eternal  Rome,  the  great  city,  the  emprefs 
of  the  world,  whofe  domination  and  fuperilition,  ancient  and  mo 
dern,  make  a  great  part  of  the  hiflory  of  this  earth  ;  what  is  be 
come  of  her  now  ?  She  laid  her  foundations  deep,  and  her  palaces 
were  llrong  and  fumptuous  :  She  glorified  herfelf,  and  lived  dcli- 
cioufly,  and  faid  in  her  heart,  I  fit  a  queen,  and  fliall  fee  no  for- 
row.  But  her  hour  is  come,  me  is  wiped  away  from  the  face  of 
the  earth,  and  buried  in  perpetual  oblivion.  But  it  is  not  cities 
only,  and  works  of  men's  hands,  but  the  everlafting  hills,  the 
mountains  and  rocks  of  the  earth,  are  melted  as  wax  before  the 
fun  ;  and  their  place  is  no  where  found. 

["  The  cloud-capt  towers,  the  gorgeous  palaces, 

The  folemn  temples,  the  great  globe  itfelf, 

Yea  all  which  it  inherits  (hall  diffolve. 

And  like  the  bafelefs  fabric  of  a  vifion 

Leave  not  a  wreck  behind." 

SHAKESPEARE.] 

"  Here  flood  the  Alps,  a  prodigious  range  of  ftone,  the  load  of 
the  earth,  that  covered  many  countries,  and  reached  their  arms 
from  the  oc.ean  to  the  Black  Sea ;  this  huge  mafs  of  ftone  is  fof- 
tened  and  diflblved,  as  a  tender  cloud,  into  rain.  Here  llood  the 
African  mountain!,  and  Atlas  with  his  top  above  the  clouds.  There 
was  fro*/ en  Caucafus,  and  Taurus,  and  Imaus,  and  the  mountains 
of  Afia.  And  yonder  towards  the  north,  flood  the  Riphcean  hilL, 
cloathcd  in  ice  and  fnow.  All  thefe  are  vanimed,  dropped  away 
as  the  fnow  upon  their  heads,  and  fwallowed  up  in  a  red  fea  of 
fire.  £Rev.  xv.  3.]  Great  and  marvellous  are  thy  works,  Lord 
God  Almighty  ;  jufl  and  true  are  thy  ways,  thuu,  Kiii£  of  Saint*. 
Halleluiah." 


570        HISTORY   OF   REDEMPTION. 

mountains  are  carried  into  the  depth  of  the  fea,  or  where 
the  fea  was,  and  this  lower  earth  fhiill  all  be  diffolved.  O 
happy  people,  and  blcffed  fociety  !  Well  may  thev  fpend 
an  eternity  in  praifes  and  hallelujahs  to  him  who  hath 
loved  them  from  eternity,  and  will  love  them  to  eter 
nity,  (oj 

10.  And,  lafHy,  hence  all  wicked  men,  all  that  are  in 
Chrift'lels  condition,  may  fee  their  exceeding  mifery. — 
You  that  are  fuch,  have  no  part  or  lot  in  this  matter : 
you  are  never  the  better  for  any  of  thofe  things  of  which 
you  have  heard  ;  but  your  guilt  is  fo  much  the  greater, 
and  the  mifery  you  are  expofed  to  the  more  dreadful.  You 
are  fome  of  thofe  againft  whom  God,  in  the  progreis  of 
the  work,  exercifes  fo  much  manifeft  wrath ;  fome  of 
thofe  enemies  who  arc  liable  to  be  made  Chrift's  fboiflool, 
to  be  ruled  with  a  rod  of  iron,  and  to  be  dallied  hi  pieces. 
You  are  fome  of  the  feed  of  the  ferpent,  to  bruife  the  head 
of  which  is  one  great  defign  of  all  this  work.  What 
ever  glorious  things  God  accomplifhes  for  his  church,  if 
you  continue  in  the  ftate  you  are  now  in,  they  will  not 
be  glorious  to  you.  The  moft  glorious  times  of  the 
church  are  always  the  moft  difmal  times  to  the  wicked 
and  impenitent.  And  wherever  glorious  things  are  foretold 
concerning  the  church,  there  terrible  things  are  predicted" 
of  the  wicked,  frs  enemies.  [See  Ifa.  Ixvi.  14.]  And  fo 
it  ever  has  been  in  fadl;  in  all  remarkable  deliverances 
wrought  for  die  church,  there  has  been  as  remarkable  an 

execution 

(  oj)  TbsfeKcity  ofH.F.AVEK.]  One  of  the  moft  beautiful  ideas 
that  the  fcripture  gives  us  of  the  glory  of  heaven  is,  that  it  fhall 
conlitl  in  the  fight  and  enjoyment  of  the  deity  in  the  perfon  of  Jefus 
Chrift.  "  Grand  idea  of  heavenly  felicity,  my  brethren !  Glorified 
believers  fhail  fee  with  their  eyes  the  glorious  body  of  Jefus  Chrift! 
What  joy  to  contemplate  this  object!  What  delight,  if  I  may  fpeak 
fo,  when  the  rays  of  the  deity,  always  too  bright  and  confounding; 
for  mortal  eyes  to  behold,  fhall  be  foftened  to  our  fight  in  the  per 
fon  of  Jefus  Chrift!  What  tranfporting  joy  to  fee  the  greateft  mi 
racle  that  was  ever  included  in  the  plans  of  the  wifdom  of  God! 
What  felicity  to  behold  in  the  body  of  Jefus  Chrift  aright  of  ap 
proaching  with  confidence  to  a  familiarity  with  God!  '  We  know 
that,  when  he  {hall  appear,  we  fhall  be  like  him,  for  we  fhall  fer 
kiin  as  he  is."  i  John  iii.  2.  [SAURIN'S  Ser.  XII.  voL  in.] 


GENERAL    IMPROVEMENT.         571 

•execution  of  wrath  on  its  enemies.  Thus,  when  God 
delivered  the  children  of  Ifrael  out  of  Egypt,  he  poured 
out  his  wrath  on  Pharaoh  and  the  Egyptians.  So  when 
he  brought  them  into  Canaan  by  Joflma,  and  gave  them 
that  good  land,  he  remarkably  executed  wrath  siipon  the 
Canaanitcs.  When  they  were  delivered  out  of  their  Baby- 
loniih  captivity,  fignal  vengeance  was  inflicted  on  die  Ba 
bylonians.  So  when  the  Gentiles  were  called,  and  the 
elect  of  God  were  faved  by  the  preaching  of  the  apoftles, 
Jerufalem  and  the  perfecuting  Jews  were  deftroyed  in  a 
mo  ft  awful  manner.  I  might  obferve  the  fame  concerning 
the  glory  accomplifhed  to  the  church  in  the  days  of  Con- 
ftantine,  at  the  overthrow  of  Satan's  viiible  kingdom  in  the 
downfall  of  antichrift,  and  at  the  day  of  judgment.  In  all 
thefe  inftances,  and  efpecially  in  the  laft,  there  have  been, 
or  will  be,  exhibited  nioft  awful  tokens  of  the  divine  wrath 
againft  the  wicked. 

You  are  indeed  fome  of  thofe  that  God  will  make  ufe 
of  in  this  affair;  but  it  will  be  for  the  glory  of  his 
juftice  (R)  and  not  of  his  mercy.  The  enemies  of  God 

thall 

(R)  God 'will  make  ufe  of  fome  Jinners  to  dtfplay  his  JUSTICE.] 
This  alludes  to  the  doctrine  of  reprobation,  which  is  neither  more 
oor  lefs  than  the  neceffary  confequence  of  election  ;  for  if,  out  of 
a  world  of  tinners  God  clefts  a  part  to  everlafting  life,  the  remain* 
•der  muft  be  left  to  the  confequences  of  their  own  fin.  This  note 
is  not  intended  to  difcufs  the  truth  of  that  doctrine,  but  only  to 
offer  a  few  hints  with  a  view  of  obviating,  in  fome  meafure  the 
force  of  a  popular  objection. 

It  is  commonly  faid  that  this  fuppofition  involves  the  damnation 
of  a  great  majority  of  the  human  fpecies;  but  this  we  apprehend  a 
•vulgar  miilake.  In  the  firlt  place  we  admit  the  falvation  of  all 
infants,  dying  before  they  attain  the  proper  exercife  of  their  rea- 
fon,  which  are  of  themfelves  fuppofed  the  greater  half  of  mankind ; 
to  which  we  add  idects,  who  are  as  to  their  mental  powers  exactly 
in  the  fame  fituation.  We  hope,  moreover,  that  God  has  in  all 
ages  and  nations  been  pleaied  to  form  to  himfelf  a  people  (though 
known  only  to  himfelf)  who  are  enabled  to  '  fear  God  and  vvoik 
'  righteouinefs  ;'  for  we  think  that  the  heathens  who  never  had  the 
advantage  of  a  written  revelation,  claim  our  charity  tar  beyond  the 
Chriitian  world  (fo  called)  who  neglect  or  defpife  it.  [See  note  /, 
p.  514.]  We  believe  that  in  the  worll  (late  of  religion  among  its 
profeiTors,  God  referved  to  hiinfelf  thouftuids  of  iincere  woriliippcrs. 

£  D  2  [See 


572        HISTORY    OF    REDEMPTION. 

(hall  be  referred  for  the  triumph  of  Chrift's  glorious  power 
in  overcoming  and  punilhing  them,  and  (hall  be  contained 
with  tliis  accurfed  world  after  the  day  of  judgment,  when 
Chrift  and  his  church  fhall  triumphantly  and  glorioufly 
afcend  to  heaven.  Therefore  let  all  that  are  in  a  Chriftlefs 
condition  amongft  us  ferioufly  confider  thefe  things,  and 
not  be  like  the  foolifh  people  of  the  old  world,  who  would 
not  take  warning,  when  Noah  told  them  that  the  Lord 
was  about  to  bring  a  flood  of  waters  upon  the  earth:  or 
like  the  people  of  Sodom,  who  would  not  flee  from  the 
wrath  to  come,  and  fo  were  confumed  in  that  terrible  de- 
flruction.  (s) 

;  ifo;^ 

[See  note  L,  p.  62.]  Add  thefe  to  the  millions  of  faithful  martyrs, 
and  the  more  innumerable  multitudes  that  have,  or  will  form  the 
church  of  God  in  all  ages;  and  the  objection  in  great  meafure,  at 
leaft,  vanifhes.  But  if  we  extend  our  thoughts  to  higher  worlds  ; 
if  we  include  the  thoufands  of  thoufands  of  angelic  fpirits  that 
wait  on  God's  immediate  prefence,  or  execute  the  orders  of  his 
throne;  if  we  allow  ourfelves  to  venture  fo  far  into  the  modern 
philofophy,  as  to  fuppofe  that  other  planets  may  be  inhabited  as 
well  as  ours — and  that  the  fixed  ftars  may  be  funs  to  other  fyftems 
of  habitable  globes — who  can  tell  but  there  may  be  as  many  worlds, 
nay  fyftems  °f  worlds,  of  innocent  and  happy  intelligent  creatures, 
as  miferable  and  guilty  individuals?  [G.  E.] 

(s)  JLetJinners  tale  WARNING.]  We  fhall  conclude  thefe  notes 
with  the  following  animated  paffage,  from  a  fermon  preached  on 
occafion  of  the  earthquakes  in  London,  1749.  "  ^°  imPreft  do  I 
find  my  mind  with  the  weight  and  moment  of  eternal  things,  that 
I  could,  mcthinks,  wifh  I  had  a  voice  that  would  reach  as  far  as 

this  noife  and  convulfion  did  :  and  if  I  had, I  would  repre- 

fent,  that  if  the  convulfion  of  an  earthquake  is  fo  dreadful,  how 
dreadful  that  fcene  muft  be,  when  all  things  fhall  be  diffblved; 
the  heavens  pafs  away  with  a  great  noife,  and  the  elements  melt 
with  fervent  heat,  the  earth  and  the  -things  that  are  thereon,  not 
only  fhaken,  but  burnt  up. — I  would  reprefent  the  horror  and  af- 
frightment  which  will  feize  the  fouls  of  finners,  when  the  arch 
angel  with  the  trump  of  God  fhall  (hake  the  whole  creation;  when 
they  fhall  call  for  the  rocks  and  mountains  to  fall  upon  them,  and 
the  earth  opening  and  fwallowing  them  up  would  be  a  blefllng,  if 
it  would  hide  them  from  the  wrath  of  God,  and  the  Lamb. — I 
would  clifplay  the  vanity  of  building  on  any  thing  in  this  uncertain 
convulfive  world,  and  the  wretchednefs  of  the  men  who  have  cho- 
fen  their;  portion  in  this  life. — And,  finally,  I  would  hail  every 
faint  and  child  of  God  (every  one  who  by  faith  in  Chrift,  ferious 

religion. 


GENERAL    IMPROVEMENT.         573 

And  now  T  would  conclude  my  difcourfe  in  thefe  words 
from  the  laft  of  the  Revelation  :  "  Thcfe  fayings  are  faith- 
*'  ful  and  true,  and  blcffcd  is  he  that  keepeth  thefe  fayings. 
"  Behold,  Chrift  cometh  quickly,  and  his  reward  is  with 
"  him,  to  render  to  every  man  according  as  his  work  (hall 
"  be.  And  he  that  is  unjuft,  (hall  be  unjuft  ftill ;  and  he 
"  that  is  filthy,  (hall  be  filthy  ftill  ;  and  he  that  is  holy, 
"  fhall  be  holy  ftill.  Blefled  are  they  that  do  his  com- 
*'  mandments,  that  they  may  have  right  to  the  tree  of  life, 
"  and  may  enter  in  through  the  gates  into  the  city  :  for 
"  without  are  dogs,  and  forcerers,  and  whoremongers,  and 
"  murderers,  and  idolaters,  and  whofoever  loveth  and  ma- 
"  keth  a  lie.  He  that  teftifieth  thefe  tilings,  faith,  Surely 
"  I  come  quickly.  Amen;  even  fo  come  Lord  Jefus." 
[Rev.  xxii.  6,  &c.] 

religion,  and  a  good  confcience  towards  God,  can  lay  his  humble 
claim  to  the  promifes  and  hopes  of  the  gofpel)  as  the  happiefl 
among  men.  Such  convulfions  as  thefe  we  have  now  felt,  make  on 
his  mind  reverential  impreffions  of  the  power  and  majefty  of  God  ; 
but  cannot  hurt,  nor  need  they  give  him  any  flavifh  terror.  His 
God  is  his  refuge  and  ftrength,  a  very  prefent  help  in  trouble  ; 
therefore  he  need  not  fear,  though  the  earth  be  removed,  and  the 
mountains  be  carried  into  the  midft  of  the  fea  :"  [Pfa.  xlvi.] 
Nay  more, 

"  Should  the  whole  frame  of  nature  break, 

In  ruin  and  confufion  hurl'd  ; 
He  unconcern'd  might  hear  the  mighty  crack, 
And  itand  fecure  amidft  a  falling  world." 

[Dr.  ALLEN'S  Ser.  on  defpifing  reproofs.] 


I     N     I     S. 


INDEX. 


**  The  Articles  referring  to  the  Text  only,  are  dijllnguijtied  bj 
the  Page ;  thofe  to  the  Notes  only,  by  a  "Letter  prefixed  to  the 
page;  [as  s  79.  i.  e.  Note  s  page  79,]  thofe  that  refer  to  both  Text 
and  Note  have  the  Letter  added  after  the  Pase:  fas  88  and  x, 
88and^/ex.] 

Angels,  how   employed   about 

Redemption,     357 

Antediluvian  hiftoryconcife  101 
&  K 

Anthony  St.  his  power  over  fire, 
s  488 
Antichrift,  who,  F  429 

—  his  kingdom,  428,  429 

—  its  commencement,  430,  43 1 

&  H 

—  its  rife  gradual,          431  &  i 

—  its  fall,  508 

—  prophecies  concerning,   486 

to  494 

Antiochus  Epiphanes  perfe- 
cutes  the  Jews,  291,  292  &  K, 

—  his  death,         —     293  &   T 

A;~;-'  o'^as,  R    76 

Apoitafy,  the  laft  grand, 5 2 8,  529 
Apoftles,  their  commiflion,  2/8 
' —  preached  in  Britain,  0^.407 

App^rnr.'ces  of  Chrift  before 
the  Incarnation  66  &  N — p  7 1 
—  198,  199  &  A 

—  to  Adam,  66  &  N 
—  to  Abraham,          140,  c  154 


A  Page- 

jLJLBEL's  facrifice,  s  79 

—  his  character,          —        ib 

—  his  death,        —         88  &  x 
Abraham,    Jewim   tradition  of 

him.  T  126 

-  his  calling,       —     126,  &c. 

—  his  divine  vifion,        140  &  z 

—  pleads  for  Sodom,         c  155 
Achan's  (in  andpunifhment, 

191  &  \v 

Adam  and  Eve,  their  nakednefs, 
p  69 

—  their  eyes  opened,  P  70 

—  their  aprons,  what,        p  7 1 

—  their  penitence  andfalvation, 

84  &  u 
Age,  how  that  term  is  ufed,  D  46 

See  Century. 

Agony,  Chrift's,   344,  345,  & 
p  &  CL 

Ahaz,  the  fign  given  him,   23  i 
&  o 

—  his  danger  and  deli  verance246 
Alaric  and  his  Goths         c  42  } 
Alban,  St.  martyred,  s  410 
Alcuin  oppofed  Popery,    s  442 
Alexander's  conquefts,  285  &.  N 

—  he  fpares  the  Jews,  290  &  o^. 
America,  peopling  of,  464  &  K. 
EM  3 N  B  44 
Anabaptifts,  German.          460 

—  Modern  Englilh,       460  ^c  F 
Angel, Chrift  fo  called,  A  io,o,&:c. 

See  Appearances. 
Angels,  Chrift  their  head,       59 

—  miniftring  1'piritsto  Chrift  66 

—  Redemption  made  known  to 

them,         —  66  &  o  &c. 

—  conducled  Abel's  foul  to 


glory 


88  &  v 


—  to  Jacob,  .  ,  , 

—  to  Mofes,  167  &  i,  198 

—  to  the  fevcnty  elders,         ib. 
—  to  Jofiiua,  ib. 

: —  to  Daniel,  27  t 

Arabians,  converted  by  Origen, 

425,  E  426 

Arius  and  Ariarufm,     420  &  x 

Arianifm,  its  revival,  462 

Armada,  the  Spanifh,     452  &  x 

Arminiusand  Arminianiim,46i 

Afcenfion,  Chrift's,  37.;; 

Afs,  Balaam's,  fpake,         s   184 

Athacrfius,  St.  and  his  creed, 

x  42® 

Attila 


INDEX. 


Attila  and  his  Huns,         c  423 

Auguftin,  St.  his  converfionand 

writings,  421  &  Y 

Auftin  converts  the  Britons,  E 

427 


B 


Babel,   its  building  and  deftruc- 
tion,  ii2tou8&Q_ 
Babylon's  deftruftion,  273  &  E 
foretold  by  the  Prophets, 

Babylon,  why  Rome  was  fo 
called,  387 

grand  enemy  of  the 

church,  387 

Babylonifh  captivity,  260 

cured  the  Jews  of  idolatry, 

261 

prepared  the  way  for 

Chrift,    '  262 

Balaam's  prophecy,         184  &  s 

his  afs  (pake,  s  184 

Baptifm,  Chrift's,  331 

—  Chriftian,  inftituted,    379 

Baptift,  John,  Chrift's  fore 
runner,  329 

His  office  very  honour 
able,  330  &  H 

Baptifts.     See  Anabaplifts. 

Barbarians,  gofpel  preached  to 

them,  425,  426,  &  E 

Beaft,  myftical,  his  mark,  u  493 

his  image,  F  429 

Beauty  of  the  church  in  the 

Milennium,  525 

Biography,  its  utility,  3 

Birth  of  Chrift,  314 

in  the  fulnefs  of  time, 

314,  A  316 

at  Bethlehem,        3 1 7  &  B 

Blefiing,  Noah's,  on  Shem, 

p  115 
Brainerd,  Mr.  J.  his  miflion 

among  the  Indians,       1-465 
Brethren,  who  fo  called  by  the 

Hebrews,  P   1.13 


Britain,  gofpel  preached  here  br 
the  apoftles,  0^4° 7 

—  Popery  brought  in  by 

Auftin,  F  427 

Bull,  Rev.  Mr.  of  New  Eng 
land,  o  473 

Burgundians,  how  converted, 
425  E  426 

Bum,  burning,  i   167 


Cain,  his  facrifice  and  character, 
s  80 

Murders  Abel,       88  &  x 

mark  fet  on  him,        G  99 

Calling    on    the    name  of  the 

Lord,  89  &  z 

Calling  cf  Abraham,     1 26,  &c. 

Calves,  golden,  238 

Canaan,  his  crime,  PHI 

Canaanites  deftroyed,        p   113 

Candleftick,    golden,     typical, 

p  235 

Canon  compiled  by  Ezra, 

280  &  r 

—  completed  by  Malachi,    283 
Canticles,  book  of,    its   excel 
lency,  17 

—  its  divine  authority,      s  241 
Captivity,  Babylonifli,  260 
Captives,  feveral   nations   con 
verted  by  means  of,42 5,  E  426 

Celfus,  enemy  of  Christianity, 
s  349,  L  401 

Century,  witnefles  of  the  truth 
in  every  century,  s  442 

Century,  the  tenth,  its  charac 
ter,  ib. 

Children,  feveral  converted  very 
young,  o  47?- 

Chrift,  his  fulnefs  and  glon , 

cB 

—  the  head  of  all  things,  59  &  i 

—  begins  to  execute  his  media 
torial  office,  64,  &c. 

—  the  defire  of  all  nations,  x  257 

—  generally  expected,  266  &  p 

—  the    grand    fubjedt    of    th* 
Bible,  306 

Chili? 


I    N     U     E    X. 


Chriii  Appeared  in  the  fecond 
temple,  321 

Chrift,  his  death  an  a6t  of  obe 
dience,  325  &:  F 

—  obeyed   and    honoured    the 
law,  326,   328 

—  his  fecond  coming  to  judg 
ment,        530,  533,  534&  D 

—  takes  his  church  with  him 
from  this  world,  545 

—  afcends    with    her    to     the 
higheft  heavens,        551,  552 

—  refigns  his  mediatorial  king 
dom,  555 

—  has   in   all  things  the    pre 
eminence,  560 
See  Appearances  and  Jefus. 

Chriftianity    perfecuted     more 

than  other  religions,  480  &  R 

Church  of  Chrift,  its  happinefs, 

44 

wonderfully  preferved,g7, 

482,  484 

her  fufferings  ended,     518 

Church,  Jewifli,  its  glory  in 
Solomon's  time,  235 

declined  foon  after       237 

this  made  way  for  Chritts 

coming,  239,  240 

preferred  when  the  ftate 

declined,  243 

Church's  profperity  inConftan- 
tine's  time,  412,  413 

L'MfJt,  an  idol,  0^73 

Colchians  converted  to  Chrifti 
anity.  425 
Cole,  Dr.  anecdote  of,       p  459 
College  of  prophets,      204  &  c 
Comfort,   fpiritual    fource    of, 
26,  27 

Communion,  ftrange  term*  of,  6 
Cumpafs,  invention  of,  468 
Conception  of  Chrift,  3 1 3 

Conflagration  of  the  world,   544 
p  567 

Confiifiou  oftongues,oj2o,&c. 

Conftantine's  viiionand  victory, 

41 1,  412,  &  u 

Contemplation  on  God's  glory, 


Contemplation  on  the  worki  of 

Nature,  1 8 

Conversions,  remarks  in  New 

England,  o  471 

See  GrfpeL 

Conviction  of  fin,  28,  29 

Covenant,  rites  of,  among  the 

Hebrews,  z  140 

among  the  Greeks,  z  141 

among  the  Romans,  z  142 

of  redemption,  50,  5i,&£ 

of  grace, 

renewed  with  Noah,    109 

&  o 

with  Abraham,  134 

with  Jacob,  156 

with  David,  219 

Councils,  ecclefiaftical,  inftitu- 

tion  of,  383  &  G 

Crown  of   Judah  preferved  in 

David's  family,  228 

,  that    of    Ifrael     often 

changed,  230 

Crucifixion  of  Chrift,347  to  3  50 

afted  at  Lifbcn,         T  491 

Cruelty  of  popery,        454  &  z 

See  Perfecution. 

Curfe,  Canaan's,  PHI 

Cyrus  permits  the  Jews  to  re 
turn  and  re-build  the  temple, 
274 


D 


Daniel's  prophecies,     255,  285 
&  N 

feventy  weeks,      272  &  D 

• vilion  of  goat  and  leopard, 

285  &N 

Danifh  miffionaries  in  the  Eaft 
Indies,  468  &  M 
Darknefs.     miraculous    at    the 
crucifixion,  T  349 
David  anointed,             207  &  E 
.  his  life  wonderfully  pre 
ferved,                         210  &  H 

,  his  Pfalms,  2 1  $ 

made  king,  217 

,  God's  covenant  renewed 

with,  2 1 9 

David 


INDEX. 


David  conquered  the  whole 
land  of  Canaan,  219,220 

,  his  character,  M  220 

improved  the  Jewifii  fer- 

vice,  225 

a  type  of  Chrift,  226 

anceftor  of  Chrift.228  &  N 


Domitian,  a  cruel  perfecutor, 

o  404 

Dort,  fynod  of,  46 1  &  H 

Dragooning  of  the  Prcreitu;  u;, 

B-,:-6 
Drunk,  Noah, 


Death  and  dying  words  of  Pref. 
Edwards,  12,   13 

of  Chrift,  347  to  350 

of   Chrift    and    Socrates 

compared,  Y  353 

—  of  Julian  the  apoftate,  422 

&  z 

of  Rofleau  and    Voltaire, 

p  474 

Deacons  firft  appointed,       382 

Deaconnefles    in  the  primitive 

church,  F   382 

Deifm,  its  fpread  in   England, 

462,  474  &  P 

Delaware  Indians  defire  the  gof- 
pel,  w  499 

Delight  in  religion,  19 

Denis,  St.  his  treafury,      T  490 
Defc'ent,  Chrift's  into  hell, 

^  w  350,  B_372 

Defign,  God's   in   redemption, 
60  &  K 

—  of  Chrift's  humiliation,    362 
Deftruftion  of  the  church's  ene 
mies,  104  &  M 

of  Sodom,  &c.   1 52  to  1 54 

&  c 

Diary,  extract    from   Mr.    Ed- 

wards's,  24 

Difficulties  of  an  Indian  miflio- 

nary,  L  465 

Dionyfius,  the  Areopagite,  297 

&x 

Difpenfations     of    Providence 

dark  before  Chrift  came,  63, 

82 

Difperfion  of  the  nations,      122 

Divinity  of  Chrift,  A  199 

Doctrines   of  the  gofpel    fully 

revealed  in  the  New  Tefta- 

ment,  380,  381 

of  the  Waldenfes,     T  444 

4E 


Eaftern  idolatry,  u  131 
Edwards,  Pref!  his  birth,  4 
education,  ib. 

—  entrance  on  the  miniftry,  ib. 
appointed  tutor  of  Yale 

college,  ib. 

fixed  at  Northampton,     5 

difference  with  his  church, 

ib. 
his  difmiilion  from  them, 

7'  ^ 
attempts  a  reconciliation, 

8,  9 
•  appointed  miflionary  at 

Stockbridge,  1 2. 
appointed  prefident  of  Jer- 

fey  College,  ib. 

his  death,  ib. 

his  dying  words  to  his 

daughter,  1 3 

experience,  141030 

remarks  on,  30,  31 

—  his  delight  in  meditation,   1 7 

thirft  for  holinefs,  20,  2  5 

delight  in  the  fcripture,  23 

ficknefs,  24 

fenfe  of  union  to  Chrift, 

20  to  26 

•  conviction  of  fin,    28,  29 

writes  the  hiftory  of  Re 
demption,  31 

his  ftudy  and  exercife,  32 

his  character,  8,  9,  32,  33 

his  works,  33,   34 

his  account  of  the  revival 

of  religion  in  l\e\v  England, 
470,  47 1  &  o 

Egyptian  idolatry,  u  130 

Empire,  Perfian,  deftroyed,  2^4 

Empire 


INDEX. 


Empire,  Grecian,  creeled,  284, 
285  &  N 

divided,       286  &  o 

destroyed,  293,  294 

Roman,  erefted,  ib. 

at  its  height,        298 

Encouragement  forfinners,  359, 
360 

End  of  the  world,  meaning  of 

that  phrafe,  363,  364 

Enemies,  the  church's  (hall  pe- 

^  rifh,  43,  44,  56,^57,  104  &  M 

England,  perfecution  here, 

410  &s,  457 
See  Britain. 
Enoch's  character,  92  &  A 

prophecy,  93   &  B 

tranflation,  95  &  c 

Enoch,  pretended  book  of,  E  94 
H  100 
Enthufiafts  hurt  religion, 

460  &  G 
Eternity,  contemplation  of, 

N  554 

of  hell  torments,  546  &  K 

Events,  typical,  of  Chrift's  2d 

coming,  367,   369 

Eve's  hope  of  Cain,  \v  86 

See  Adam, 

Eunuch,  his  converfion,  u  250 
Eyes  opened,  what,  p  70 

Ezra's  commiffion  from  Baby 
lon,  .  277 
—  expounds  the  law,     278  &  H 
—  book  of,                        279 
Expence  of  popery,  M  434,  435 
Ezekiel's  prophecy,               270 


Faith,  modern  popifh,       0^476 
Fall  of  Man,  64 

ruins  of,  God's  defign  to 

reftore,  57,  58  &  H 

Fall  of  Antichrift  gradual,     498 

—  the  work  of  God,    499 

Falfe  Chrifts  before  Jerufalem's 

deftruction,  i   398 

Favin,  Is.  martyr,  B  456 

Fees  of  the  Pope's  chancery, 

M  434 


Flood,  Noah's,  102  to  104  &:  M 
Forbearance,  God's,  6c;  &  M 
For-ever,  its  import,  46  &  D 
Folly  of  inattentive  reading  the 

fcriptures,  308 

France,  converfion  of,  F  427 
Frank,  ProfelJbr,  469,  470  &  N 
Frogs,  unclean  fpirits,  503 

Frumentius  preaches  in  India, 
425,  F  426 

Fulfilment  of  prophecies,    485, 

&c. 

as  to  the  prefervation  of 

the  church,  485 
as  to  Antichrift,  486  to 

494 

Fulgentius,  his  timidity,   N  436 

Future  ftate  revealed  under  the 
Old  Teifemerit,  96 

fuccefs  of  the  gofpel  how 

it  may  probably  be  accom- 
plifhed,  500,  501  &  \r 

G 

Gemaraand  Mifhna,  quoted,  E. 
348 

Genealogy,  the  Virgin  Mary's 
228  &  N 

Genferic      and    the    Vandalls, 
c  423 

Georgia,  orphan  houfe  at,  o  473 
Giants,  what,  H  100 

Glauca  hall,          469,  470  &  N 
Glory,  Redemption  completed 
in,  532 

See  Heaven. 

Gnoftics,  their  herefy,  D  424 
God  the  A  and  17  in  Redemption 

558,  559 

Gog  and  Magog,  army  of,    529 

Gofpel  revealed  to  the  angels, 

o  67  to  70 

to  Adam,       6c)  to  75  &  p 

its  fuccefs  in  the  apoftolic 

times,  388,  &c. 

among  the  Jews,  389,  390 

among  the  Samaritans, 391 

among  the  Gentiles,    392, 

394 

means  of  falvation,      413 

Gofpel, 


INDEX. 


Gofpel,  its  fuccefs,  owing  to  a 
divine  power,  417 

foretold,       418 

among  the  Barbarians,  425, 

426  &  E 

means  of,  £426 

in  the  Indies,  425 

—  in  Ireland,  426 
—  in  Britain,                  °^4°7 

—  in  Scotland,  w  499 
among  the  American  In 
dians,         463,  464,  L  466,    Vf 

497,  &c. 

opposition  to  it,  proves  its 

divinity,     — • —       479,  &c. 


fuccefs  of,  fince  the  Re 
formation,  462,  &c. 
in  Mufcovy,  ib. 

in  America,      0471.473 


Goths  converted  to  Chriitianity, 
425,  E  426 

Grace  triumphant  over  guilt, 
57  &  G 

Grant  of  the  earth  to  Noah,  108 

Grecians,  foreign  Jews,  269, &c. 

Greek  language  general,       287 

prepared  the  way  for  pro 
pagating  the  gofpel,  288 

translation  of  Old  TeSta- 

ment,  288,  289,  &  p 

Gregory  XIII.  his  impiety  A  455 

H 

Haggai's  prophecy,  277  &  c 
Half,  Rev.  Mr.  ie'tter  to,  10 
Harnan,  Jews  delivered  from, 
282,  &  i. 
Ham's  crime  and  curfe,  p  1 10 

—  posterity,         p  114 

Hannibal's  exclamation,  p  113 
Haran's  pretended  death,  p  127 
Head  of  all  things,  Chrift,59&L 
Heart,  man's,  evil,  101  &  r 
Heaven  created  for  the  cleft,  52 

&    F 

—  hofl  of,  worshipped,  r  130 

—  journey  to,  v  131 

—  and  earth,  new,     c;3,  365, 

554 


Heaven,  happinefs  of,  1570  &  Q^ 
Heavenly  believer's  journey 

hither,  v  131 

Heathen,  falvation  of,  1.62, 171, 

z  514 

oracles,  408  &  R 

Heathens  boaSt,  having  deftroy- 

ed  Chriftianity,  411 

Heathenifm  deftroyed,      412  to 

41-4 

Hebrew  idiom,  R   78 

Hell,  this  world  whether,  546  to 

550  &  L 

—  its  torments  eternal,  546  &  K 

—  Milton's  defcriptionof,  L  551 
Herefies,  rife  of,        420,  D  424 
— —  their  final  end,  508 
Heretics  not  allowed  to  trade, 

u  493 

Hermes,  0^.73 

Herod,  Kinginjudea,     G   163 

High  Church  perfecutors,  458, 

&  c 

Hogs,  maflacre  of,  0^.73 

Holinefs,  its  nature,  21 

Holy  of  Holies,  typical  cf  what, 

233  &  r 

Honour  of  the  Saints  at  the  laft 

day,  _  544 

Horeb  and   Sinai,  how   diftin- 

guifned,  i   167 

Horns,  ten, beads  with,  422,  423, 

&    B 

Hofea,  the  firft  who  wrote  his 

prophecies,  247 

Humility,  its  excellence,        22- 

its  true  nature,  29 

Hufs,  John,  martyred,  446  &  w 
Hyperbolies  in  religion,  29 

Hypocrites   admitted   to   the 
Lord's  Supper,          "    6 


I 

Januaruis,  St.  his  blood,  s    488 

Janus,  the  temple  of,     299  &  Y 

Japhet's  territory,  p   1 16 

4  E  2  Jacob's 


INDEX. 


Jacob's  ladder,  typical,  1 56  &  D 

wreftling,          157  &  E 

prophecy,  161  &  G 

death,  —       G   161 


Iberians  converted  to  Chriftia- 

nity,  425 

Jefuits  expelled  Japan,       R  480 

Idohtry,  origin  of,        128  &  u 

Chaldean,  ib. 

kinds  of,  u    128 

Egyptian,         u  129,  130 

Iv.lterr;.  u  131 

— —  of  the  Tartars,      5 1 5  &  B 

Jehovah  Jireh,  B  148 

Jerufalem,   God's  chofen   city, 

218 

its  deftruclion,      397  &  i, 

400  &  K 

foretold   by   Chrift,     397 

&   i 

Xo\V,  552    &    M 

Jefus   Chrift,  his    incarnation, 
31,2,  &c. 

his  conception,  3  r  3 

his  birth  of  a  virgin,B  267, 

.    V!>,  3M 
in  the  fulnefs  of  time,  3  14, 

316  &  A 

—  proclaimed  from  heaven, 

319,   320 

ht3  fiitisficYion,      323,  324 

his  rightecufnefs  and  obe 
dience,  3  2  <;,&(:. 
hildhood,       328  &  G 
-i. '.:!,,  328 

—  P;  ivate  life,  328,329 

—  p:K:e  miniihy,  329,  &c. 

•.runner,  329 

•  :  ..i-.tifm,  331 

—  temptation,      ib.  344  &  o 
preaching,  332  &  i 

—  miracles,  333 
clofe  of  his  miniftry,    334 

&  K 

-  character,     335,  339  &  L 
— —  his  fuiferings  and  infancy, 

340 

in  his  private  life,         341 

was  a  carpenter,   341  &  M 

• truly  fuffered,       342  &  N 


Jefus  fuffered  povctry, .         342 
hatred  and  reproach, 

343 
tried  as  a  malefactor,  345, 

346 

denied,  ib. 

crucified,  34710350 

mocked,  348 

—  Jews  fought  a  pretence  for 
his  death,  R  348 

death,          349 

exact  time  of,  T  349 


preached  to  fpirits  in  pri- 

fon,  w  350 

See  Appearances  and  Chrift. 

Jews  difperfed  to  all  parts  of  the 


world, 
—  return 
Cyrus, 


25,  x  510 
by    permiffion  of 


typical, 


7 


wonderfully  preferred, 

291,   510  &  x 
given  up  to  judicial  blind- 
nefs,  395 

rejected  of  God,  ib. 


-  deftroyed  by  the  Romang, 
396,  397  &  i 

-  warned  of  this,  396 

-  perfecuted  by  the  papifb, 

1459 

-  converfion  and  re  flotation, 

509,  510  &  x,   512  &  Y 
Jewifli   difpenfation    abolifhed, 

377 

Ignatius  martyred,  o  404 

Incarnation,  312,  &c. 

-  its  neceffity,  3  1  3 
Indians  at  Stockbridge,Pref.  Ed. 

miffionary  there,  12 

Indian  Simplicity,      L  466,  467 

-  letters,          L  467,  w  500 

-  fchools,  M  469 

-  academy  for  miffionaries, 
&c.          —  •  -  w  499 

Indulgencies,  prices  of,    M  434 
Inquifition,  4^3  &  Y 

-  praife  of,  Y  453 
Infpiration  of  theO.Tefiament, 

300,  301 

-  confirmed  by  Chrift,232&v, 

Job 


INDEX. 


job,  book  of,        178  &  o,  305 

John  the  Evangelift  banimed  to 

Patmos,  433,  N  404 

—  the  Baptift,  his  office,  329, 

330  &  H 
Jofeph's  hiftory,  1 157  &  F 

temptation    and    victory, 

F  157 

a  type  of  Chrift,  158 

Jofliua,  book  of,  212  &  i 

Ireland  converted,  426 

— maflacre  there,      459  &  D 

• providential  deliverance  of 

D  459 
Ifaac,  a  pledge  of  the  covenant, 

M-3 

—  his  life  fpared,      143  &  A 
type  of  Chrift  riling  from 

the  dead,  B  i 48 

Ifaiah,    prophefied    of    Chrift, 

249  &  u 

Ifrael  preferved  in  Egypt,      164 

redeemed  from  Egypt,  1 66 

—  that  event  typical,        166, 
&c. 

—  led  through  thewildernefs, 

180 
that  alfo  typical,  ib. 

—  wonderfully  prefcrved, 

183  &  K 
refcued  by  the  judges,  196 

—  poflefs  all  the  land  of  Ca 
naan,  192,  220 

fubilee,  of  what  typical,  502 
Judah,  tribe  of,  preierved,  244 
Judas  Maccabeus,  his  bravery, 
292  &  K 
Judgments  dreadful,  caufed  by 

fin,  104 

Judgment  laft  and  general,  541 
fudges,  book  of,  K  2 1 4 

Julian  the  apoftate,  421,  422 

— .  his  death,  422  &  z 
attempted  to  rebuild  je- 

rufalem,     z  422 


K 


Kirldand,  Rey.  Mr.  letter  from, 
w  499 


Knowledge  of  good   and  evil, 


P  70 


Koran,  account  of,       437  &  o 

Kingdom  of  God  and  Heaven, 

366,  &c. 

See  Chrift  and  Empire. 


Laban  an  idolater,  s  125 

Ladder,  Jacob's,  .  1 56  &  D 
Lamai,  Delai,  living  idol,  6515 
Lamentations,  book  of,  261  &  Y 
Languages,  origin  and  confu- 
iion  of,  0^120,  &c. 

See  Tongues. 

Lafeinos,  u  493 

Latter  days,  what,  363  &  A 
Laud,  Abp.  his  temper,  c  458 
Law,  given  from  Sinai,  173, 

174  &  i. 
not  a  covenant  of  works, 

175  &   M 

typical,          175,  176  &N 

book  of,  wonderfully  pre 
ferved,  243  &  T 

ceremonial  aboliftied,  267 

Learning,  human,    its    vanity, 
297 

•  its  proper  ufe,  478 

Letter  to  Mr.  Hall,  10 

See  Indian. 

Lewis  XIV.  his  cruelty,  456  &  B 
Libertine,  converlion  of,  P  180 
Licentioufnefs,  its  prevalence, 

474 

Light  of  the  Old    Teftament, 
63,82 

Living  at  the  laft  day  mail  bt 

changed,  538 

—  his  wife's  death,         c  1 54 

Longevity    of    the    patriarchs, 

178  &  P 

Long  Ifland,  revival  of  religion 

there,  °  473 

Lorretto,  houfe  of,  moved  by 

miracle,  s  488 

—  its  riches,          T  491 

Lot  preferved  in  Sodom,  15210 

154  &  c 

Luke 


INDEX. 


Luke,  the    companion    of    St. 
Paul,  384 


M 

Mahomet's  rife  and  character, 
436  to ,438  &  P 

Majefty  and  power  of  God  feea 

in  Redemption,         564,156:; 

Maimonides  en  idolatry,  u  128 

Makkaph,  point,  G  165 

Malachi,  prophecy  of,          283 

Manes  and    the  Manichees,  D 

424 

Mark  of  the  beafr,  u  493 

MafTacre  of  the  Jews,        i  399 

Irifh,  459  &  v 

Farifian,  455  &  A 

Mediatorial  office,  Chrift,  com 
menced  at  the  fall,      64,  &c. 
Mediators,  heathens,   origin  of, 
u   129 

Melchifedec  blcffeth  Abraham, 
138 

who?  Y  138 

Mercy,   divine,  its  true  nature, 

K  547 
Mercy  feat  typical,         233  &  p 

Merit  of  Chrift's  obedience,322 
Mcfliah  expected  as  a  facrifice, 

0.234 

Millennium,  ftate  of,    tj2o,  &c. 

the  time  for  fulfilling  the 

remaining  prophecies,        ib. 

'  a  time  of  great  knowledge, 

ib. 

of  great  holinefs,  522 

of  vital  religion,    1523 

• peace  and  love,    524 

order  in  the  churches, 

5.2S 

•—•  the  church's  glory, ib. 

temporal   profperity, 

ib. 


MiniftryofChrift,how  fimfhed, 
334  &K 

Miniftry,  gofpel,  inftituted,378 

Miracles  in  the  wilder nefs,    183 

&  R 

miracles  of  Chrift,       333 

of  theapoftles,  £c.  38o&  E 

popifh,  487  &  s 

Mifery  of  the  wicked,  5  70 

See  Hell. 

Mifana  quoted,  E  348 

Monr.ftries,  expence  of,     w  434 

Morals  of  the  heathen  philofo- 

phers,  how  corrupted,  TI  29^ 

Mofes  prophefied  of  Chrift,i84, 

187  &  T 

call  of  the  Gentiles,      187 

wrote  the  Pentateuch, QJ  So 

Moth  worm  defcribed,  A  43.  44 

Mufcovy,  fuccefs  of  the  gofpel 

there,  462,  463 

Myfteriesof  Providence,  561  &  o 


N 

Nakedncf;,  oxir  firft  parent?;,?  69 
Nathan  and  Gad,  book  of,  227 
Neceffity  of  abolifhing  the  ce 
remonial  law,  267 
Neglect  of  Chrift,  danger  of, 

356,  &G. 

Negroes,  prefent  ftate  of,     5 1 5 

&   A 

Nehemiah's  ccmmiffion,       276 

book,  280 

Nero's  perfecution,      403  &  M 

New  Teflarhent,  when,  and  by 

whom  written,  385  &  H. 

New.  See  Heaven. 
Noah  faved  in  the  ark  106,  107 

typical,          1 06  &  N 

his  prophecy,  p  1 10  to  1 1 7 

poetic,  PHI 


gm\tjoy, 


526 
ib. 


its  duration, 
doctrine  of  explained,  c 
527 


his  intoxication,    PIIO 

his  family  preferved  the 

true  religion,  124 

Nod,  land  of,  97  &   E 

Number  of  the  beaft,        u  493 


Obfcene 


INDEX. 


Q 


Obfcene  publications,  the  evil  of, 

Odoacer,  king   of  the   Heruli, 
0423 

Old.    See  Teftament. 
Oneida  Indians,  w  497 

Oracle,  heathen,  408  £  R 

—  Sybilline,  B  267 

Origen  platonized,  p  424 

Origin  of  language,  0^122 

of  preaching,  H  278 

of  fynagogues,      281  &K 

Orphan  houfe  at  Glauca,      470 
&  N 

at  Georgia,  o  473 

Ofiris  and  Ifis,  u   129 


Patriarchs,   the  Old  Teftament, 

wonderfully  preferved,     149, 

&c. 

Patrick,  St.  preaches  in  Ireland, 
426 

Paul,    St.    his    converfion  and 
million,  382 

—  quotes  the  heathen  poets, 

297  &  w 

Paul  n,  Pope,  his  veftments,   T 
490 

Pelagius  and  Pelagianifm,      421 
&  Y 

Pentecoft,  day  of,    379,380,  £ 

E 

Pentateuch,  written  by  Mofes, 
o^  1 80 

Perfecution  of  the  Jews  by  A  n- 
tiochus,  291,  292  &  R 

of    Chriftisknity,    by    the 

Jews,  394 

-the  firfl  general,    403  £  M 

the  ad,  N  404 

—  the  third,  5b. 


Perfecution  the  4th,  p  4°5 

the  roth,        409,  410  £  s 

of  the  Orthodox,   by  the 

Arians,  42 1 

chargeable  on  all  parties, 

D4?5 

lefs  than  formerly,        476 

Perfecutions,  Popifh,   452,  £c. 

in  Germany,  454 

France,     455  &  A,  456 

&  3 

England,         —      457 

—  Scotland,          —      459 

Ireland,  ib.  £  D 

Spain,       —         £459 

Spanifh  America,      ib. 

Perfoas  of  the  Trinity,         E  50 
Perfonal  Types,  z  197 

Peter  the  Great,         —        463 
Philofophers,  the  heathen,    295 
£  u 

oppofed  the  gofpel,  4.01 

£  i. 

Chriftian,  depraved   it, 

0424 

Phials,  (in  the  Revelation)  the 

firft  five  expkined,  447,  448 

the  6th  and  7th,      503, 

S°S 

Piety  cf  the  Ifraelites,  who  en 
tered  Canaan,  :QO 

Pius  VI.  prefent  Pope,  his  cha 
racter,  0^.47° 

Pilgrims,  believers  fo  called,    v 

Pillar  of  a  cloud  and  fire,  K  169 

Plots,  popifii,  defeated,  450,452 

Plutfcho,Mr.  Daniih  rnillionary 

M  468 

Points,  Hebrew,  G  165 

Poly  carp,  martyred,          p  40^ 
Pope's  power  decreased,      475, 

£  Q_ 

Popes  idolized,  432  £  K 
depofed  princes,     433, 

£  L 

robbed  the  people,  ib.  M 

antichrilt,         429  £  F 

— — —  early  oppofed,   441  £  s 
Popery 


INDEX. 


Popery,  its  rife,  gradual,    p  431 

See   Antichrift. 

Population,  ftate  of,  at  the  flood, 

98 
at  the  end  of  the  world, 

53.1 
Porphyry  wrote  againft  Chrifti- 

anity,  L  402 

Poverty  of  Chrift,  342 

Preaching,  origin  of,         H  278 

of  Ezra,  ib 

-of  Chrift,  332  &  i 

—  to  fpirits   in  prilbn,  w 

35° 

Predeflination,     a   comfortable 
doctrine,  16 

Prefence  of  the  Lord,         D  97 
Price  of  Redemption,     323  &  E 
Promife,   the  very  firft  compre- 
henfive,  0^75 

Promifes,  abftracts  of  God's  de 
crees,  Y  194 
Prophecies  fcarce  in  the  time  of 
the  judges,  B  204 

—  abundant  after  the  capti- 
vitv,  251 

of   Ezekiel    and    Daniel, 

270 
when  ceafed,  283 

—  fulfilment   of,  proves  the 
truth  of  revelation,  485 

—  as  to  the  prefervation  of 
the  church,  485 

concerning  antichrift,  486 

to  494 
. — r—  future   reafon    to    credit, 

495 
grand  period  of  fulfilling, 

520 

Prophets,  order  of,    inftituted, 

200,  &c. 

fchool  of,  ib. 

—  college  of,        204,  £c. 
connect  temporal  events 

with  fpiritual,     G  209,  o  232 

—  feveral  eminent,        247 
Proiperity  of  the  Church  in  the 

time  of  Conitantine,        412, 


Proteftantifm,  prefent  ftate  of  ia 

Ruffia,  463  &  i 

Providence,  divine,    189,  560, 

561  &  o 

Providences  extraordinary,  470 
&  N 

Providential  deliverance  for  Ire 

land,  D  459 

-  feveral  in    England, 

450,  &c. 

Pfalms,  Book  of,    215,  216  &  L 

Purchafe  of  Redemption,  322, 

&c. 


R 


Redemption  what,  49,  50 

-  covenant  of,       50  E  51 

-  how  carried  on,  53,  Sec. 

-  defign  of,  56,  &c. 

-  completed  in  glory,  532 
Reformation,  446,  &c. 
Reformed  church,   decreale  of, 

473 

Relics,  popifli,  T  490 

Reprobation,  an  objection  to  it 

obviated,  R  571 

Refurrection  of  Chrift,  372,374 

—  fpiritual,        367,  c  527 
-  general,   536,  537  &  E, 

539  &F 

Refutation,  univerfal,  58 

Reftoration  of  the  Jews,       512 

&  Y 

Revolutions,      remarkable      in 

Providence,  253 

Righteoufnefs  of  God,  45 

—  of  Chrift,         325,  &c. 

—  of  the  Saints,  543 
Rochefter  Ld.   his  converfion, 

u  250 

Romiith,  493 

Rome,  why  called  Babylon,  387 
Rome,  church  of,  its  riches  and 
fplendour,  490  &  r 

RofTeau's  dying  words,       p  474 
Ruth,  book  of,  K  214 

S.  Sab- 


INDEX. 


Sabbath,  Chriftian, 


378 

&  D 


Saccas,  Amm.  his  notions,  0424 
Sacred  fire  loft,  264 

Sacrifices,  origin  of,         76  &  R 

33 

of  Cain  and  Abel,  s  79 

types,   234  &  QJ  N  176 

Saints,  fliall  judge  devils,     542 
Samaritans  oppofe  the  Jews,  276 

conversion  of,  391 

Samuel,  the  prophet,  his  writ 
ings,  212,  214  &  K 
Saracens  compared   to  locufts, 

439  &0^. 

Satan,  his  kingdom  on  earth  de- 
ftroyed,  506,  &c. 

his  final  judgment,       541 

Satisfaction,  Chrift's,   322,  &c. 
Saved,  few,  before  Chrift's  com 
ing,  62  &  L 

number  of,  L  62 

Scotland,    revival    of    religion 

there,  w  499 

Scripture  hiftory,   when  filent, 

251 

ufe  of,         301,  302 

its  infpiration  proved,  563 

hated  by  the  papifts,    436 

&  N 
Scriptures,  wifdom  of  God  in, 

303 
Seed  of  the  woman,  0^74 

• —  of  the  ferpent,          0^73 

Self  righteoufnefs  reproved,354, 

355 
Septuagin-t  tranflation,  288,  289 

&p 

Serpent,     the    old,    his    curfe, 

0^72,    73 

worfhipped,  ib. 

his  head  bruifed,    0^74 

Shechinah.  p  71,  K  169 

See  Appearances. 

Sheth,the  name  of  a  place,  s  185 
Shewbread,  typical,  233  &  p 
prophecy  of,  G  164,  &c. 

4F 


Signs    before    Jerufalem's    de- 

ftrucT:ion,  i  398 

Sin,  the  unpardonable,      A  422 

Skins,  coats  of,  typical,  Si   &  T 

Smith,  Mr.  and  Mrs.   our  au 

thor's  friends,  22 

Sodom  and  Gomorrah,  their  fin. 

and  deftruftion,  p   112- 

Solomon,  a  type  of  Chrift,  237 

-  his  writings,  241  .&  s 
Sons  of  God,  who,        100  &  H 
Sovereignty  of  God,  15,  16,  25, 

30 
Spirit,  Holy,  his  glory,         28 

-  effufion  of  in  the  wilder  - 
nefs,  190 

-  return  at  Chrift's  coming;, 

318 

-  in  the  latter  days,          499 
Spirit  of  Chriftianity,  494 
Star,  an  emblem  of  Deity,  s  185 
Stone  of  Ifrael,                   x  192 
Sufferings  of  Chrift,     340,  &c. 
Sun  and  moon  ftand  ftill,  y  194 

-  worfhip  of,  u  1  30 


Tabernacle,  Jewifh,erefted,  195 

a  type.     See  Temple. 

Talmud  quoted,  3 1 3 

Temple,  Solomon's,  a  type  of 

Chrift,  232  &  p 

Temptation,  Chrift's,   331,  344 

&  o 

Terah,  an  idol  maker,      T  127 

Teftament,  Old,  its  inipiration, 

300 

its  utility,  307 

confirmed  by  Chrift, 

282  &  M 

Tongues,  confufion  of,  Q^ISO, 
&c. 

— —  gift  of,          379,  380  &  E 

Tradition    often    injurious    to 

truth,  c  95 

early,   how    convcvtx!. 

i73"&  P 
Tree 


INDEX. 


Tree  of  the  knowledge  of  good 

and  evil,  p  70 

Trent,  council  of,        449,  450 

Trinity,  perfons  of,  E  50 

Trumpets  (in   the   Revelation) 

four  firft  explained,  423  &  c 

Turkifh  conquefts,  440 

Types,   Old  Teftament,  B  1  48, 

149,   175,     176    &    N,    208 

&  F,  234&CL,  11350 

U 

Vail  of  the  temple,         233  &  p 

Valentinus  and    his   followers, 

D  4:4 

Veftments,  popifh,  T  490 

Vials.     See  Phials. 
Virgin,  prophecy  of,         0231 
Voltaire's  faying  of  the   Pope, 


-  dying  words,  P  474 

Unbelief  reproved,  353 

Urr  of  Chaklea,  T   127 

Urim  and  Thummim,  263  £  z 

W 

Walking  with  God,  A  92 

Waldenfes,  442,  &c. 


Waldenfes,  their  doctrine,T  444 

perfecuted  by  the  Papifts, 

445  &  u 

Wars,  popifh,  451,  452 

Whitefield,  his  labours  in  Ame 
rica,  o  473 
Wicldiffe  and  his  followers. 445, 

446 
Wifdom  of  God  in  Redemption, 

566 

'in  the  fcriptures,  303 

WitnefTes  for  the  truth  in  every 

age,  441  &  s 

World  burnt,  545 


Young  people  in  our  author's 
congregation,  their  improper 
behaviour,  5 

Young  generation  in  the  wil- 
dernefs,  their  piety,  190 
See  Children, 


Zechariah,  the  prophet,       277 

Ziengenbalgh,  Danifh  miffion- 

ary,  M  468 


TABLE    OF    TEXTS 


More  or  lefs  explained  in  this  Work. 


77/(?  Articles  referring  to  the  Text  only,  are  dijlinguiflied  by 
the  Page;  thofe  to  the  Notes  only,  by  a  Letter  prefixed  to  the 
fieige  ;  [as  s  79.  i.  e.  Note  s  page  79,]  thofe  that  refer  to  both  Text 
and  Note  have  the  Letter  added  after  the  Page;  [as  88  and  x, 
Page  88  and  Note  x.] 


Gen.  i.  28. 

108 

xxxi.  24. 

151 

iii.  8  —  ii 

P  69 

.  $3- 

125  and  s 

1  5. 

57,  69,  70,  72 

xxxii.  24,  &c. 

157  and  E, 

and  Q^,  80,  82 

A  199 

iv.     i. 

85,  86  and  w 

xxxv.      5. 

4,  &c. 

79    and  s 

xxxix.   7  —  12. 

157  and  F 

8. 

.    '       x  88 

xlviii.  21. 

G  161,  &c. 

14,  15. 

99  and  G 

xlix.  8  —  10.  161 

and  G,  262 

16. 

97  and  E 

1.  20. 

158 

25. 

87,  98 

Exod.  iii.  2,  3. 

167  and  i 

26. 

89  and  z,  90,  91 

viii.  26. 

188 

v.  24. 

92  and  A,  95  &  c 

xii.   12. 

168 

29. 

p  1  16 

xxi.    6. 

47  and  D 

vi.   i  —  4. 

100  &  H,   103 

xxiii.  20,  21. 

A  2O  I 

viii.  15. 

551 

xxiv.  9  —  n. 

198 

2O  —  22. 

101  and  i,   109 

xxxiii.  2  —  4. 

A  2OI 

ix.   1—3,  7 

109 

xxxiv.  6,  &c. 

198 

4,  &c. 

1  1  8  and  Q__ 

xxxiv.  24. 

196 

9,   10. 

109  and  o 

Levit.  vi.    13. 

264 

20,  &C. 

P  I  IO 

Numb.  xiv.  31. 

l87 

25—27. 

P     III,  &C. 

xx.  8  —  13. 

334 

xi.  28. 

T     127 

xxii.  28. 

s   184 

xiii.  21. 

8  1  and  T 

xxiv.   17,    19. 

184  and  s 

xiv.  4,  &c. 

.        -          137 

Dent.  iv.  32  —  34. 

170,  173 

18—20, 

Y     139,  140 

viii.  4. 

183  and  R 

xv.  9—18. 

1  40  and  z 

2,   3,   IS- 

188,   189 

16. 

150 

and  u 

xvii.  10. 

1  36  and  w 

xviii.  1  6  —  19/186,  187  and  T 

xvii.  17,  &c.                     c  154 

xxxii.  8. 

122  and  R 

xix     i  —  25 

152,   154,  &c. 

21. 

l87»  395 

xxii.  i  —  16. 

143  to  148  and 

22. 

546 

A  and  B,  234 

xxxiii.    13,   14. 

Y   194 

xxiv.  3  1  . 

p  115 

Jofh.  v.  13,  14. 

198 

xxvi.  35, 

150 

vii.   19  —  26. 

191  and  w 

xxviii.   12— 

•14          156  and  D 

x.   5—14. 

507 

4F2 


Jofli. 


TABLE 


TEXTS. 


Jofh.  x.  12,  13, 

193,    Y    194 

Ifaiah  xxvi.  17. 

•     •      5*9 

xviii.  i. 

195 

xxxvii.  30,  31. 

247 

x>.iii.  8. 

190 

xl.  4,   5. 

521 

xxiv.   2. 

124 

15. 

506 

Judges  vi.  ii,  &c. 

199  and  A 

xii.  2,  3. 

1  38  and  x 

xiii.   17,  21. 

ib. 

,2.2'  23- 

563 

I.  Sam.  iii.    i.  ' 

202  and  B 

xliii.   4. 

.        567 

xiii.  14. 

M  22O 

xlv.    22. 

xvi.  6,  7. 

207  and  E 

Ii.  5.     . 

45 

73- 

215 

8. 

.     43,  &c. 

xvii.  14. 

210  and  H 

liii:  3. 

343 

II.  S?m.  vii.  1  6. 

219 

4,  10. 

249  and  u 

viii.  3. 

222 

P235 

xxiii.    i. 

215 

lx.  4,  5. 

502 

I.  Kings  viii.  9. 

262 

21. 

522 

xviii.  4. 

204 

Ixv.  i. 

396 

II.  Kings  ii.  15. 

204 

Ixvi.  7  —  9. 

w  501,  503 

x\ii.  8,  &c. 

243  and  T 

Jerem.  ii.  2,  3. 

188 

114. 

204  and  G 

X.   I  I. 

413 

I.  C'.iro.  y\ui.  26. 

226 

xxv.   15  —  27. 

254 

xxix.  29. 

K  215,  &C. 

xxxii.  39. 

508 

II.  Cbro.  xxiii.  18. 

225 

xxxiv.  1  8  —  20. 

Z   141 

Ezra  i.  4. 

.            278 

1-  35-38. 

129 

ii.  63. 

262 

Ezek.  i.  1  8  —  20. 

561 

"•  55-... 

221 

xxi.  7. 

255 

jleherti.  viii.  i  —  12 

.    278  and  H 

Dan.  ii.  7. 

366 

x.  3. 

221 

35- 

.  •      506 

Eflheriii.  8. 

265 

40. 

294 

Job  x.xxi.  26,  27, 

u  130 

41. 

422 

Pfalms  xvi.  10. 

B  372 

44- 

259,  520 

xlv.  12. 

523 

v.  30. 

273 

Ixxiv.  8. 

281  and  K 

iii.  25. 

271 

xc.   10. 

182 

vii.  6. 

288,  289 

cv.  12,  &:c. 

151 

13,  14. 

369,517 

ex.  i.           . 

376>  397 

2O,  21. 

454,487 

cxviii.  24. 

374 

24. 

486 

cxxii.  3. 

525 

27.               387,516,523 

Cant.  ii.  i. 

'7 

vui.  5,  7,  21. 

288,  289 

vii.  7. 

406 

and  N 

Ifaiah  ii.  3.  4.        2 

19,  390,  523 

ix.  24,  27. 

272  and  D, 

12,  &C. 

259 

276,  329 

17,  18. 

xi.  3,  4. 

286 

vii.  2  —  14. 

231  and  o 

45- 

293 

xi.    i. 

209  and  G 

xii.  4. 

477 

6,  &c. 

392,  524 

ii. 

498 

9. 

516 

Hofea  i.  ii. 

.       512 

xxiv.  23. 

.        521 

vi.  6. 

R  78 

xxv.   7. 

ib. 

xii.  4. 

•              A    19 

Amos 

TABLE 


O  F 


TEXTS. 


Amos  vii.   14,   15. 

205 

John  xv.   12,   14. 

333 

ix.      ii. 

3*7 

xvi.  12,  13. 

381 

Haggaiii.  6,  7. 

256,  jj& 

xvii.    i. 

K  334 

23. 

277 

xviii.  20,  21. 

R348 

Micah  v.  2.     . 

31/ 

31. 

322 

Zechar.  iv.  6,  7. 

499 

xix.  20,  &c. 

349  and  p 

viii.  4,  5,  12. 

525 

A6ts  ii.  26  —  30. 

215 

xii.  10,  &c. 

5°9 

S1- 

•      37* 

xiv.  6,   7. 

521 

iii.  24. 

203,  213 

20,  21. 

C22 

v.   31. 

376 

Mai.  iii.  i,  2.     A  201,  257,321 

vi.  i. 

268,  &  c  269 

iv.  2  —  4. 

283 

3,  &c. 

282 

6. 

524 

vii.  45. 

221 

Matt.  ii.  3  —  6. 

B  317 

x.   31,33. 

5H 

iii.  7. 

73 

..43- 

D  2O6 

10. 

396 

xii.   i  —  3. 

394 

13—15. 

326 

xiii.  46,  47. 

396 

1  6,   17. 

331 

xv.  6,  &c. 

383  &  G 

iv.    i  —  ii. 

344  and  o 

xvii.  16. 

.39* 

viii.  20. 

342 

18.       . 

401 

xii.  21,  22. 

A  42 

22,  &C. 

297 

xvi.  28. 

B  8C 

26,    27. 

125  &  R 

xxiv.  throughout,  397  10400 

Rom.  i.    21. 

478 

and  K 

iv.  ii. 

I37 

22. 

427 

x.  19,  20. 

187,  248 

xxvi.  39. 

°O45 

xi.    12  —  15. 

513  &  Y 

xxvii.  40. 

349  and  s 

27. 

389 

xxviii.  19,  20. 

378,'  379 

30—32. 

I7I 

Mark  vi.  3. 

341  and  M 

xiv.  9. 

373 

xiv.  33,  34. 

345  and  p 

xvi.   i. 

F  282. 

Luke  ii.  i.            293 

,   318  &  c 

I.  Cor.  i.  2r. 

173 

7- 

340 

iii.  22. 

Y    193 

24. 

317 

vi.   3. 

541,    542 

xviii.  8. 

497 

20. 

E  323 

xxii.  53. 

349 

X.  I  I. 

181,  363 

xxiv.  1  8. 

.       269 

XV.   IO. 

382 

John  i.  1  1  . 

343 

25. 

57 

14. 

117 

33- 

297 

iii.  8. 

31 

51—  53- 

.       538 

30. 

239,  331 

II.  Cor.  i.  4. 

8 

iv.  20,  &c. 

391 

iii.  10. 

163 

22,    23. 

364 

iv.  15.     . 

Y    193 

35>  36. 

392 

Gal.    iii.  24. 

.         153 

v.     37. 

A    2OO 

Eph.  i.  10. 

59 

.  39- 

282  and  M 

20  —  22. 

376 

vii.  27. 

z  313 

Phil.  ii.  8,  9. 

•       373 

viii.  56. 

249 

Colof.  i.   15. 

66 

xii.    20,21. 

268 

26. 

.       .         381 

xiii.   7. 

o  561 

ii.   10. 

•}            59 

xiii.   31,  32. 

60 

I.'Thef, 

TABLE       OF       TEXTS. 


I.  Thef.  iv.  1  6. 

F  540 

Rev.  xii.  i. 

235>  387 

26. 

536 

2. 

257,  387 

II.  Thef.  ii.  3. 

428,  486 

3- 

•406,  423 

4- 

432  and  K,  486 

6. 

427,  443 

7- 

429,  486 

7- 

406 

8. 

517 

9-  • 

414,  516 

9- 

48  7  and  s 

14. 

443 

I.  Tim.  i.  17. 

•  17 

16. 

424 

v.  9. 

F  382 

xiii.  i. 

423 

II.  Tim.  vi.  6, 

7.           402 

3- 

.   429 

Hebrews  vii.  i- 

—6.     Y  139 

7- 

•  454 

ix.  26. 

-  363 

9. 

73 

X.  I. 

N  I77 

13,  14.  429  and  F,  487 

25,  27. 

397 

and  s 

31- 

M  104 

!7- 

493  and  u 

xi.  4. 

79  and  s 

xiv.  4,  5. 

444 

5- 

92  and  A 

16,  8. 

502,  503 

95  and  c 

XV.  IO,  &C. 

448 

13,  14. 

.   .    v  131 

xvi.  12. 

496,  503  , 

17—19. 

148  and  B 

14-. 

504 

xii.  21. 

174 

15. 

5*7 

I.  Peter  i.  3. 

374  and  c 

16. 

5°5 

IO,  I  I. 

205,  206,  and  D 

19,  20. 

507 

12. 

3i9»  357 

21. 

518 

ill.  I  8  —  22. 

1  06  and  N, 

xvii.  4. 

49  and  T 

351 

?• 

.   387 

II.  Feter  iii.  10 

,  12.    .  546 

6. 

452,  486 

I.  John  iii.  2. 

0.57° 

1  6. 

509 

iv.  19. 

27 

18. 

486 

Jude  7. 

154 

12,  13. 

487 

14,  15. 

93  and  B,  94 

xviii.  24. 

452 

Revel,  i.  10. 

378  and  D 

xix.  7,9. 

526 

vi.  9,  10. 

.  410 

10.   206  and  D,  248 

i_3—  17. 

.   367,  412 

ii  —  18,  19 

505 

vii.  i. 

386 

xx.  3. 

518,  529 

viii.  i. 

420 

4-    51/ 

r,  523'  52" 

7—13. 

.  423  and  c 

5-. 

368 

ix.  3,  &c. 

439  and  Q^ 

7- 

529 

I5,&C. 

440  and  R 

8. 

104,  529 

x.  5—7. 

506 

9- 

104 

xi.  3,  &c. 

441  and  s 

.J3- 

537  and  E 

7,  8. 

496 

xxi.  i. 

365>  554 

12,  13. 

528 

I4f 

379 

15,  19. 

522 

23. 

68 

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